Apart from what we have said, there are yet other effects which are as follows:
A - The previously mentioned traditions and numerous others like them which can be found in the Islamic sources and references of the Caliphate school create a special kind of belief for those believing in them. (Which is commensurate with the traditions itself). For example, the saying of some of the Islamic groups that the Holy Prophet possesses no kind of privilege over the others. I once heard the same from one of their learned scholars when I was on a journey. (He said:
«Like me, Muhammad too was an ordinary man because death befall him!!») This sect believes that the dignity of the Messenger of Allah from the view-point of conveying the divine Messengership from God to the people is like the dignity of the one despatching letters (or rather a postman). Just as a postman does not possess any privilege over the sender or receiver of a letter and only fulfills his duty of despatching the letters, The Holy Prophet too in the same manner is regarded (only) a conveyor of divine message and possesses no privilege over the others! It is for this reason that this sect has not thought as necessary, the respect due for Hazrat's grave or his remains, and have rejected the matter of seeking benediction from his holy shrine and seeking intercession for him. Rather, they consider all these to be acts of polytheism. With regards to the holy verses of Quran and the traditions which have come down in this connection and are found to be incompatible with their aims and motives they have interpreted them esoterically.
B - Just as man is in need of system in his social life so that he is aided in regulating his behaviour and relationship with others, he is provided with guidance about the manner of his dealings and association with the people and he derives the maximum benefit from nature and its pleasures and therefore being kept away from the evils, in the same manner, he is in need of one model and example where the (afore-said) system has been incarnated in his existence. This is so that man by observing him, can recognize his own way and path and will be able to follow his manners easily.
This model or leader whether appointed by God or coming from man's side 64 - will leave a great effect on his followers.
This matter is in conformity with the saying:
[Arabic text]
The people follow the path and religion of their own rulers and kings.'
The rulers and kings are the very leaders of nations. It is obvious that the ways of a leader who has been divinely appointed is having a greater influence on his followers than other leaders on their followers!!
Based on the above rudiment, if man believes that the divine Prophets - right from Adam to Noah, Abraham (Ibrahim), Jacob (Yaqub), Yusuf, Ayub, Moses, David (Dawoud), Yunus, Jesus (Isa) and the last of the Prophets, Hazrat Muhammad Mustapha (S.A.W.A.) - were all sinners and for substantiating his own views he relies and insists on the ambiguous verses of the Quran and even interprets them esoterically (contrary to their external outlook) in order to manifest them in accordance with his own views and in this regard, he relies on those traditions which attribute sins to some of the Prophets whereas they were in reality free from such sins just as they have narrated in the case of (David) (A.S.) with Aurya's wife65 or in the case of the Holy Prophet (S.A.W.A.) with Zainab66 and if he believes in the authenticity of these traditions, then such a person with such beliefs with regards to the Prophets and that they are sinners and not vanguards of their personal desires and do whatever they wish while they hold the highest position of divine proximity, then how is it possible for himself to avoid following his carnal desires and abstain from committing sins!!?
In contrast to this school is the Ahl-e-bayt school which insists strongly that right from infancy, the Prophets have been under the bounds and protection of divine immaculateness. This school refers to the clear defined verses (instead of ambiguous verses) and derives their correct meanings in addition to the fact that in this school, there exists no traditions about the sinfulness of any of the Prophets. Rather, the learned scholars and followers of this school believe in the immaculateness of the Prophets and their legatees including the holy Imams (A.S.). In many of the traditions from these great divine leaders, one can see their magnanimity, their aloofness from carnal desires throughout their life and their invitation of the people towards chastity and purity. The testimony to the above fact are the sermons of Amir-ul-Mumineen (A.S.) and the invocations of Imam Sajjad (A.S.). Moreover, numerous narrations have come about their unlimited piety, their rampant weepings out of fear of God, their unilateral attachment with God and their struggle in all dimensions of Islam in order to achieve the satisfaction of God. Necessarily, the true Shi'ites (friends) of such leaders will take lessons from their pure and sacred life and from their precious and pleasant speeches and they will follow them in all the spheres of their life.
As mentioned before, the believers of these traditions tend to have a special kind of belief with respect to the Holy Prophet (S.A.W.A.) so far so that they believe that the Messenger of Allah possesses no privilege or superiority over the others. The greatest misfortune is this that some of those very traditions create a mental groundwork for its believers to believe that it is possible for one non-Prophet to have privilege over the Prophet. Amongst them are traditions which have come down in the chapter of 'Manaqib'. For example:
The Holy Prophet (S.A.W.A.) said:-
«The sun has not dawned on any person better than Omar!» Therefore, he is supposed to be more superior than all the noble Prophets and much more than the Holy Prophet (S.A.W.A.) of Islam.!?
Then the Holy Prophet (S.A.W.A.) said:-
«Truth has been placed in Omar's tongue. He speaks the truth and his heart too. has become acquainted with the truth. Faith is manifest on Omar's tongue.»
Then the Holy Prophet (S.A.W.A.) says:-
«In the past nations, there were men who used to converse with the Angels. If amongst my nation there happens to be anyone like this, he is none other than Omar.»
Again, the Holy Prophet (S.A.W.A.) has said:
«If there was to be a Prophet after me, he would have been Omar-ibn-Khattab».!!
Then, they have narrated various instances of Omar's agreement with God or in effect God's agreement with Omar....
In these instances, Omar would present his views and then immediate to this, Good would reveal the verses of Quran in accordance with his views. In some cases, God even revealed the verses exactly in accordance with Omar's words!
They have also narrated that in certain instances when differences would arise between the Holy Prophet and Omar, God would reveal a verse in favour of Omar and charge the Holy Prophet with the responsibility of putting them into practice by following the Caliph's views.
«No event took place where people had uttered some words about it and Omar too had uttered the same except that Quran was being revealed as per Omar's sayings.
Also:
Verily, the views and opinions of Omar can be seen in the holy Quran.
When the Holy Prophet participates in gatherings of song, music and dance;
When he forgets and consequently omits some verses of Quran and Satan deceives him in uttering words of praise for the idols and he recites them as part of the holy verses of Quran;
When he curses and uses indecent words against the believers without any proper reason;
When he prevents the people from insemination of the date-palms while this command appeared to be a great blunder;
and numerous other blunders of this kind.....'
And when Omar keeps himself aloof from music and dance and Satan flees away from him.
When God has made the truth to spring from Omar's tongue and faith is visible on his tongue and the angels converse with him.
When Omar forbids the Holy Prophet from performing a certain act but the Prophet performs it disregardingly and consequently revelation comes and commands the Prophet to follow Omar's sayings.
Such instances are repeated to such extent until the people say:
«People did not say anything (people over here refers to the Prophet) so that Omar too has spoken about the same save that Quran was revealed in accordance with Omar's views....!
In the holy Quran, one can find the views and opinions of Omar!
Therefore, the effect of these traditions and numerous others like them will be this that this belief (present among some of the Muslim sects) will continue - even after the demise of the Holy Prophet.
For example if Omar, after the Holy Prophet's demise, had said anything contrary to what the Prophet had said during his life-time, then they would act as per Omar's views and sayings and abandon the Prophet's sayings!
Their support for inclining towards such a belief is a tradition which they narrate from the Holy Prophet as follows:
'If I had not been appointed (as a Prophet) amongst you, then Omar would have been appointed'! and
'If there was to be a Prophet after me he would have definitely been Omar.67
THE INCIDENT OF ALI'S PROHIBITION OF
«UMRAH TAMATOO» (Preliminary Pilgrimage)
Amongst the various practices of Omar's Ijtihad (independent reasoning) and his opposition to the Prophet's 'Sunnah' (ways) was the matter of «MUTAH HAJ» (lesser pilgrimage)
During the journey of his last pilgrimage, Messenger of Allah (S.A.W.A.) propagated on Divine command the necessity of «Umrah Tamatto». The Muslims, who were approximately one hundred thousand in number performed the «Umrah Tamatto» according to the Holy Prophet's commands. Years later, when Omar was on the seat of Caliphate, prohibited the Muslims from performing this act. He said:
[Arabic text] 68
«I prohibit the two 'Mutah' which was in vogue during the Holy Prophet's time. I shall prevent anyone from performing the same and anyone found guilty will be punished severely - One is the «Umrah Tamatto» and the other the temporary marriage.»
After the issue of this commandment by Omar, the Muslims separated Haj from Umrah (preliminary pilgrimage) and performed Haj without Umrah - Of course for the sake of. acting upon Omar's commandment and prohibition!!
This practice continued up to the time of Uthman's pledge. Uthman too prohibited the performance of 'Umrah' but Hazrat Ali ordered against the same.
In a journey, when these two met each other on the way to Haj, Amir-ul- Mumineen addressed Uthman as such:
«Why do you prohibit something which the Messenger of Allah had commanded and acted upon?»
Uthman replied: «Leave us alone.»
Hazrat Ali said: «I cannot do so.»
When Hazrat Ali witnessed this situation, he made one intention for 'Umrah' (preliminary pilgrimage) and 'Tamatto' (greater pilgrimage) and performed them and commenced the saying of 'Labbaik'. 69
In the pledge of Government of Abdullah-ibn-Zubair:
In the pledge of Ibn-Zubair, Abd ullah-ibn-Abbas would command the people to perform the «Umrah Tamatto» while Abdullah-ibn-Zubair would prohibit the same70 and say: Perform Haj without the Umrah and forsake whatever this blind man says. 71
In reply, Abdullah-ibn-Abbas said: «The one whom Allah has made blind is you and you alone.» «Why don't you inquire this matter from your mother!»
Then, Ibn-Zubair sent someone too his mother and inquired this matter from her. His mother replied: «Ibn-Abbas has spoken the truth. We went for Haj along with the Prophet and in the beginning we performed the Umrah Tamatto. Thereafter, we came out of 'Ehram' (pilgrims garb) and became free from all the acts which are prohibited for one (clothed) in a pilgrim state - even the prohibition of cohabitation. 72 This continued until the day approached for wearing 'Ehram' for the Haj-Tamatto.»
Urwah-ibn-Zubair, the brother of Abdullah-ibn-Zubair told Ibn-Abbas as such:
«How far are you prepared to go into) deceiving and deviating the people O' son of Abbass?»
He replied: 'O Urwah! What do you mean?' He said: During the period of Haj, you command us to perform the 'Umrah' (prelimanary pilgrimage) whereas Abu Bakr and Omar have prohibited the same.
Ibn-Abbass said: «This act has been performed by the Prophet of Allah. 73 (and I am giving instructions on the basis of Holy Prophet's deeds and commands).»
In another tradition it has come down as such: 'Ask your mother!'
Urwah said: But Abu Bakr and Omar have not performed this act!
Ibn-Abbass said: I am speaking from the Prophet's side and you are replying on behalf of Abu Bakr and Omar. 74
It was very obvious that the passing of decrees as per the Holy Prophet's 'Sunnah' but opposite to Omar's 'Sunnah' was reckoned by them to be a deviation. This was because people like them had narrated that God has placed the truth on Omar's tongue; that the faith speaks on his tongue; that God has set his views and opinion - as the legal judgements and revealed the verses of Quran one after the other on the basis of his views and opinions to such extent that the Prophet is ordered to follow Omar's views even if it differed with his own!
It was very obvious for the Muslims believing in the authenticity of those traditions to act upon the independent judgements and views of Omar and give them preference over the decrees of the Prophet (S.A.W.A.) just as we saw in the case of «Umrah Tamatto». There are yet many other examples such as the matter of decree of 'Khums', (one fifth levy)75 prevention of putting down the Prophet's traditions in writing,76 the distribution of public - treasury on the basis of class - system, saying three times the word of 'talaq» (divorce) in one sitting instead of divorcing for three times, reciting the supererogatory (Nafila)prayers in congregation in the month of Ramadhan and numerous other cases where Imam Amir-ul- Mumineen (A.S.) mentions some of them in the end of one of his sermons as follows:
'I swear by Allah that I commanded the people to recite only the obligatory prayers in congregation in the month of Ramadhan and I informed them that it is heresy to recite the supererogatory prayers in congregation. I saw that some of my army men - those who were fighting along my side - were crying out: 'O the people of. Islam, they have altered the 'Sunnah' of Omar! They prevent us from offering the recommended prayers in the month of Ramadhan! I feared that this group would bring about unrest in certain sections of my army....
Similarly, they acted in accordance with the views of the Caliphs from the 'Sahabah' (companions of the Holy Prophet) such as Abu Bakr, Uthman and Muawiya by virtue of the numerous traditions narrated in their favour.77 With regards to the 'Sahabah' (companions) too, they believed some way or the other, in their immunity from sins although they named this immunity as justice. They would say:
The justice of all the companions has been proved and is something indisputable» and «All the companions are just and one cannot say anything (wrong) about them. 78
In the book 'Introduction to Mer'aat-ul-Uqool, we have brought instances of judgements of the companions (amongst the Caliphs) and also said: The only person whom we have not found to express his own views and opinion (i.e. pass judgements) against the 'Sunnah' and tradition of the Messenger of Allah (S.A.W.A.) is Imam Ali Amir-ul Mumineen (A.S.).
However, with regards to the other Caliphs who were not the companions of the Holy Prophet, their views and opinions have not become the 'Sunnah' (way) even though the Caliphate school has strived with all its power to uphold the position of Caliphate and degrade the position of Prophethood and Messengership just as we shall see the same in the following incidents:
A - Once Hajjaj in one of his sermons said: «Take heed of the Caliph of Allah and obey him i.e. Abdul-Malik-ibn-Marwan the chosen one of Allah.» While addressing the people he said:
«Tell me; whether your sent One is more worthy in your eyes or your successor in your family?79 (by this, he meant to say that the Holy Prophet is only a sent one from God towards the people while Abdul-Malik is the Caliph and representative of God amongst His creatures). Therefore, as this Prophet is only a carrier of message while the Caliph is the eldest son of a father of a house who bears the responsibility of running the affairs of the family in his father's absence, there exists a vast difference between the two.»
B - Hajjaj too wrote a letter to Abdul Malik the Ummayad governor and mentioned therein the lofty position of Caliphate. He stated that the earth and the heavens are set up due to the value and credibility of the position of Caliphate and Caliph. As a matter of fact, a Caliph is nearest to Allah than even the angels and is more preferable and superior to the Prophet and Messengers. This is because Allah created Adam with the help of His own Hands and placed him in His Paradise. Thereafter, He sent him to the earth and made him as His Caliph and later sent the Angels as a Prophet towards him!
This letter and the reasonings mentioned therein in revealing the exalted position of Caliphate ecstasized Abdul-Malik who said:
«I wish that the people from the Khawarij were present before me. I would have argued and reasoned with them with the contents of this letter.» 80
C - In one of those years Walid-ibn-Abdul-Malik ordered Abdullah-ibn-Khalid, the Governor of Mecca to dig a well in that particular city. A well was dug and fresh water was obtained from it. Abdullah, the governor of Mecca ordered that the water of well should be brought out and amassed in a pond next to the 'ZamZam' water so that the people would realize the superiority of that particular well-water over the water of ZamZam. Thereafter, Abdullah, the governor of Mecca said in his sermon as such:
«'O people! Who is greater and more superior in position? The representative and successor of a person amongst his family or a messenger and the message he carries for them? By Allah, if you do not know the superiority of the position of Caliphate, then pay attention to this incident:,
Ibrahim, the Friend of the All-Compassionate requested Allah to provide him water and Allah too provided him some salty water. On the other hand, the Caliph asked Allah for some water and Allah granted him fresh water (the water from well which he had dug on the Caliph's order in contrast to the water of ZamZam).»
After this story, the water of that well dried up and nobody knew what actually happened.» 81
D - When Wahid, son of Yazid, son of the corrupt Abdul Malik assumed the Caliphate, Marwan-ibnMuhammad, the governor of Armanistan wrote a letter to him and congratulated and complimented him for his position of divine Caliphate. 82
E - In one of the gatherings of Mahdi, the Abbassi Caliph, it was said that Wahid-ibn-Yazid had been a dualist. Mahdi said: The position of divine Caliphate is that it can be much higher than entrusted to a dualist.
* * *
Those close to the Caliphate raised in this manner the status of Caliphate from the Caliphate of the Messenger of Allah (S.A.W.A.) to the Divine Caliphate itself and took off from it, the condition of justice and the duty of following the Islamic precepts. To prove this, they have brought traditions like the one from Huzaifa which can be seen in Sahih Muslim as follows:
The Messenger of Allah (S.A.W.A.) said: 'After me shall come the Imams who will neither follow my ways and customs nor accept my 'Sunnah'. Amongst them are men whose hearts are like the heart of Satan in a human body!
Husaifa says: I asked:- 'O the Messenger of Allah! If I live till that time, then what should I do?
He said: «Pay heed and obey the leader even if he lashes you and seizes your wealth.» 83
Also, they have forged on the words of Ibn-Abbass a tradition from the Messenger of Allah (S.A.W.A.) as such:
'Any one who sees anything abominable from his Imam (leader) should be patient because, the one who keeps himself aloof from the society by even one step or span and then dies, has died the death of ignorance. 84
In another tradition, they narrate as follows: 'No one shall pull back even by one step, from the bounds of obedience of the government and the one who does so and then dies, has died the death of ignorance. 85
At the time of onslaught of Yazid's army on Medina and the massacre, plunder and violation of the chastity of its people, Abdullah-ibn-Omar narrated as such: 'I heard the Messenger of Allah (S.A.W.A.) saying: 'The one who breaks the link of obedience of the ruling government will meet his Lord on the Day of Judgement in a state where he will not have any proof or reasons for his affairs and the one who dies and does not have the allegiance of the ruler on his neck, has died the death of ignorance. 86
Nuwi, the leader of hadith narrators while commenting on this tradition says:-
'All the Ahl-e-Sunnat i.e. the jurisprudents, traditionists and theologians have said:-
'A Caliph is not ousted from the seat of Caliphate for the crime of debauchery, injustice and suppression of the people's rights and one cannot revolt against him simply for these reasons. Rather, it is necessary to advise and admonish him and make him fear the divine punishment because traditions in this regard command us to do the same. 87
Elsewhere Nuwi says:
'As per the consensus of the Muslims, to rebel and fight against the Caliphs even though they may be evil and unjust is forbidden. Numerous traditions in this regard substantiate each other and the Ahl-e-Sunnat unanimously believe that a ruler cannot be dethroned just because he is an evil-doer 88. About the necessity of obeying the Caliph they set forth the following verse of Quran as an evidence:
[Arabic text] 89
'O you who believe! obey Allah and obey the Apostle and those in authority from among you.'
A Hanafi jurist who was a great leader of this sect living in the end of the third century says in his book which he had written for the general public as such:
The seventh matter. It is lawful to pray behind every ruler - whether a tyrant or a just one - because to obey him is obligatory and to disobey him is a sin and heresey. The one who does not obey his ruler is a partisan since the Almighty Allah says:
[Arabic text]
'O you who believe! obey Allah and obey the Apostles and those in authority from among you.
The Messenger of Allah (S.A.W.A.) said:
«Cursing the rulers is hersy and said:
'O Lord, bestow goodness upon the rulers.
Do not allow the ignorant to dominate them!.... and you should not be like the 'Rafezis' who disobey and stand against their ruler. Under no circumstances you should rebel against the ruler. If he acts with justice, he shall be rewarded and if he rules unjustly, he shall receive chastisement. Thus, he should be obeyed under all the circumstances and the one who does not do so, will be from the Khawarij'. 90
The conclusion which we can draw from the aforementioned traditions is as follows:-
The Muslims should obey whatever the Caliphs command!!?
Here we shall set forth some examples of the beliefs of the Muslims about absolute obedience of Caliphs along with historical events:
A - Masoudi in his book 'Murawwij'-az-Zahab' writes as such:
Haseen-ibn-Numair along with the Syrian army who were under his command put up their ballista and war engines over the mountains overlooking Mecca. They fired their canons in the direction of the Holy Ka'aba until the House of Allah got partially damaged and its building put on fire. In this regard, the citizens of Mecca were reciting epic verses like:
'The son of Numair has taken an evil step
He has set on fire the standing-place of Ibrahim and the place for prayers!'91
B - Yaqubi says:
«Obaid-ibn-Umair Lisee, the orator and speaker of the government under Abdullah-ibn-Zubair stood on the roof of Ka'aba at the time when the two armies were holding back from their fight and cried in a loud voice: 'O you Syrians! this is the sanctuary of Allah which had been the haven for all the beasts, birds and reptiles during the period of ignorancy. 'O the people of Syria, fear Allah! In reply the Syrians said: Obedience....! Obedience of the Caliph's command..... Attack....! Attack before evening..... ! 92
While accounting for their action, some of the Syrian army-men said:
The reverence for the House of Allah and the matter of obedience of the Caliph clashed with each other. Obedience and submission before the Caliphs command prevailed over the matter of respect for the Ka'aba!! 93
C - In Tarikh-e-al Khamees and Tarikh-e-al Khulafa of Suyuti we read as such:
'As a result of shelling by the Syrians in the direction of the House of Allah, the curtain and roof of Ka'aba caught fire. The horns of the sheep which Allah had sent to be sacrificed in place of Isma'eel and which had till now been hanging over the Ka'aba was also destroyed in the fire. 94
Tabarani and others too have said:
'They set the House of Allah as the target (of their ballista and set it on fire and then recited the following epic:
[Arabic text]
We will shell this mosque with ballista which resembles a drunk camel with foam collected over its mouth.
Another braggart recited:
[Arabic text]
How do you review the usage of ballista which fall over those who are present between Safa and Marwa.
D - Battle between Hajjaj and Abdullah-ibn-Zubair:
Zahabi narrates that Hajjaj, the commander of the Syrian army set up five ballistas over the hills surrounding Mecca. He made the House of Allah its target and shelled it with stone and fire from all directions until the curtains of Ka'aba caught fire. At that moment, dark clouds covered the sky and it rained as a result of which the fire was put out. Lightning too struck and destroyed the war-engines of the Syrian army along with fifty of their men.
Hajjaj said: «This incident should not scare you. This is a place of lightnings and thunderbolts and whatever has taken place has been the doing of nature.! 95»
Thereafter he cried out: 'O the Syrian people! Remember Allah! Remember Allah!.... and obey the Caliph! 96
He further said: Woe be upon you! Are you not aware that calamity and heavenly lightnings used to descend upon the past nations and sacrifices would lead them to the fire. This itself was the sign of acceptance of their sacrifices by God and if it was not that your sacrifices (too) has been accepted by God, calamity would not have befallen you. 97
E - After victory, Hajjaj severed the head of the Holy Prophet's companion, Abddullah-ibn-Zubair and a group of other Muslims and sent them to Medina. The severed heads were kept before the public eyes for a period of time in this city. Thereafter, he sent them to Caliph Abdul-Malik in Syria. The Caliph donated five hundred dinars to the Carriers of these heads and then, as a thanksgiving gesture cut short his hair and his children's hair. (like the custom practised during the Haj ceremony). 98
With regards to the House of Allah (Ka'aba), they acted according to the Caliph's order in the manner which we have already described. Now let us see how they have treated the Holy Prophet's shrine and grave.
F - In this regard, Tabari says:
'Yazid ordered the commander of his own army to permit his army-men to kill, loot and violate the chastity of the citizens of Medina for a period of three days. He in turn acted upon these instructions and declared the city of Medina to be free and open for his army-men for a period of three days. They killed the Muslims, plundered their wealth and violated the chastity of their women so much so that they raped a thousand virgin girls as a result of which they became pregnant. A countless number of people were killed in this event. Amongst the dead were approximately seven hundred great Muhajirs, Ansars and patrons and ten thousand other Muslims. Moreover, seven hundred men who had memorised the Quran by heart had also been killed.
After three days of killing and plunder, the Commander of the Syrian army took allegiance from the people of Medina that they would be Yazid's slaves. He addressed each one of them in this manner: 'Give allegiance, because you will have the right to receive your special share of war-booty from Amirul-Mumineen Yazid. He is having a right over your wealth and children. If anyone desists from such an allegiance and says that he would not give allegiance will be beheaded as per the decree of the Book of Allah and the 'Sunnah' of His Messenger!
Thereafter, he sent the severed heads to Syria for Yazid. When the heads were dropped on the ground before Yazid, he recited the poem of Ibn-Zuba'air, 99 a polytheist poet:
I wish that my fore-fathers who were killed in Badr were present today
And would witness the helplessness of this Khazraj tribe.
And would become overwhelmed with joy and would say: 'O Yazid, Bravo!
F - After exterminating the people of Medina, the Syrian army advanced towards Mecca in order to quell the uprising of its people against Caliph Yazid. On the way death was hanging over Muslim-ibn-Uqba, the commander of the army and when he was just about to depart from this world, he implored his Lord as such:
'O Lord, if after submission to thy Caliph Yazid-ibn Muawiya and the massacre of the people of Medina. Thou punish me, I will be a very wretched person! O Lord, after bearing witness to thy Oneness and bearing witness the Prophethood of Muhammad (S.A.W.A.), I do not know any act more lovable and promising for my Hereafter than the killing of the people of Medina (on the path of obedience of Caliph). If after performing this deed, I am (still) put to Hell, I shall be the most wretched one. 100
99- Ibn-Zubair was an apostate poet for the Quraish during the
period of ignorance and has recited the afore-mentioned poem
with regards to the Muslim martyrs of the battle or Uhud and
expressed a feeling of satisfaction from those killed in the battle
of Badr.
H - After killing Abdullah-ibn-Zubair, Hajjaj went to Medina. He settled there for three months and severely tormented and persecuted its citizens and derided them. In particular, he humiliated the companions of. the Holy Prophet and branded them with the seal of bondage. 101 For example, he sealed Jabir-ibn-Abdullah's hand and Anas-ibn-Malik's neck with the seal of bondage and in this way he wanted to degrade them.
He summoned Sahl-ibn-Sa'ad and said:
Why didn't you help Amir-ul-Mumineen, Uthman?
He replied: I have done so!
Hajjaj said: You are telling a lie.
Thereafter, he gave orders too put a seal on his neck. 102
101- During the reign of the caliphs, they used to brand the neck and hands of Hajjaj with leaden scal in order to show that that animal was belonging to the Government. Branding the companions or their hands (too) was to reveal that they were the special property of the Government.