Sahab Ah

Sahabah
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The term a - a ba (Arabic: meaning "the companions", from the verb

meaning
"accompany", "keep company with", "associate with") refers to the companions, disciples, scribes
and family of the Islamic prophetMuhammad. This form is definite plural; the indefinite singular is
masculine sahabi (s ah b), feminine sahabia (s ah byah).
Later scholars accepted their testimony of the words and deeds of Muhammad, the occasions on
which the Quran was revealed and various important matters of Islamic history and practice. The
testimony of the companions, as it was passed down through chains of trusted narrators (isnads),
was the basis of the developing Islamic tradition. From the traditions (hadith) of the life of
Muhammad and his companions are drawn the Muslim way of life (sunnah), the code of conduct
(sharia) it requires and the jurisprudence (fiqh) by which Muslim communities should be regulated.
The two largest Islamic denominations, the Sunni and Shia, take different approaches in weighing
the value of the companions' testimony, have different hadith collections and, as a result, have
different constructed views about the Sahabah.
Contents
[hide]
1 Definitions
2 In the Quran
2.1 Friendship
2.1.1 As Sabiqoon Al Awaloon (Badriyans)
2.1.2 Major Sahabah (Kibaar)
2.1.3 Released people (Ashaab at-tulaqaa)
2.2 Status
2.3 Muhammad's wives
3 Tradition
4 Baha'i Faith
5 See also
6 Notes
7 References
8 Further reading
9 External links
Definitions[edit]
Sa`d ibn Abi Waqqas leads the armies of the Rashidun Caliphateduring the Battle of al-Qdisiyyah from a manuscript of the Shahnameh.
The most widespread definition of a companion is someone who saw Muhammad, believed in him
and died as a Muslim. Anyone who died after rejecting Islam and becoming an apostate is not
considered as a companion. Those who saw him but held off believing in him until after his passing
are not considered Sahaba but Tabiìn. Shia Muslims make no distinction between these as regards
their trustworthiness
[1]
However, scholars like Javed Ahmad Ghamidi and Amin Ahsan Islahi state that not every individual
who met or had accidentally seen Muhammad can be considered as a Companion. In their view, the
Quran has outlined a high level of faith as one of the distinctive qualities of the Sahabah. Hence,
they admit to this list only those individuals who had substantial contact with Muhammad, lived with
him, and took part in his campaigns and efforts at proselytizing. This view has implications in
Islamic law since narrations of Muhammad transmitted through the Sahabah acquire a greater status
of authenticity.
[2]
Lists of prominent companions usually run to 50 or 60 names, being the people most closely
associated with Muhammad. However, there were clearly many others who had some contact with
Muhammad, and their names and biographies were recorded in religious reference texts such as Ibn
Sa'd al-Baghdadi's (Muhammad ibn Sa'd) early Kitb at-Tabqat al-Kabr(The book of The Major
Classes). The book entitled Istb f marifat-il-Ashb by Hafidh Yusuf bin Muhammad bin Qurtubi
(death 1071) consists of 2,770 biographies of male and 381 biographies of female Sahabah.
According to an observation in the book entitled Mawhib-i-ladunniyya, an untold number of persons
had already converted to Islam by the time Muhammad died. There were 10,000 by the time Mecca
was conquered and 70,000 during the Battle of Tabouk in 630. Some Muslims assert that they were
more than 200,000 in number: it is believed that 124,000 witnessed the Farewell
Sermon Muhammad delivered after making his last pilgrimage (hajj) to Mecca.
Two important groups among the companions are called the Muhajirun or "exiles" - those who had
faith in Muhammad when he began to preach in Mecca who fled with him when he was persecuted
there - and the Ansar - people of Medina who welcomed Muhammad and his companions and stood
as their protectors. Chapter (sura) 9 of the Quran ("Repentance" (At-Tawba)), verse (ayah) 100 says;
The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them
aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are
they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever:
that is the supreme felicity.
Quran, sura 9 (At-Tawba), ayah 100
[3]
and continues;
Allah turned with favour to the Prophet, the Muhajirs, and the Ansar,- who followed him in a time of
distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them
(also): for He is unto them Most Kind, Most Merciful.
Quran, sura 9 (At-Tawba), ayah 117(
[4]
In the Quran[edit]
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Friendship[edit]
In Islam, there are three types of Sahabah:
As Sabiqoon Al Awaloon (Badriyans)[edit]
The people who were Muslims at the time of Badr. They are further classified into two:
1. Muhajreen (immigrants - from Mecca)
2. Ansar (helpers - inhabitants of Medina (previously known as Yathrib)) They are ideals for the
other Muslims because "well-pleased is Allah with them" (Arabic:
Lhu anhu)
rad iyu l-
[3]
Those who believed, and adopted exile, and fought for the Faith, with their property and their
persons, in the cause of Allah, as well as those who gave (them) asylum and aid,- these are (all)
friends and protectors, one of another.
Quran, sura 8 (Al-Anfal), ayah 72
[5]
...and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye
were enemies and He joined your hearts in love,...
Quran, sura 3 (Al Imran), ayah 103
[6]
...those who are with him are strong against Unbelievers, (but) compassionate amongst each other.
Thou wilt see them bow and prostrate themselves (in prayer),...
Quran, sura 48 (Al-Fath), ayah 29
[7]
Major Saaba (Kibaar)[edit]
The people who were Muslims before victory at Mecca and went into exile and fought
for God's cause in most of the wars.
They are also high in degree, especially those who were present at Hudabiyah.
They are also people that God is pleased with (Arabic:
rad iyu l-Lhu anhu)
[8]
Releaed people (Ashaab at-tulaqaa)[edit]
They were non-Muslim at the time of victory of Mecca; after that, they were forgiven by Muhammad,
then they became Muslims.
They are lower in degrees as compared to other two mentioned above.
[9]
Status[edit]
According to Sunni scholars, Muslims of the past should be considered companions if they had any
contact with Muhammad, and they were not liars or opposed to him and his teachings. If they saw
him, heard him, or were in his presence even briefly, they are companions. All companions are
assumed to be just (udul) unless they are proven otherwise; that is, Sunni scholars do not believe
that companions would lie or fabricate hadith unless they are proven liars, untrustworthy or opposed
to Islam. "Whom God is pleased with" (Arabic: rad iyu l-Lhu anhu) is usually mentioned
by Sunnis after the names of the Sahaba.
[10]
Some Quranic references are important to Sunni Muslim views of the reverence due to all
companions;
[11][12][13][14][15][16]
...and He has restrained the hands of men from you; that it may be a Sign for the Believers,...
Quran, sura 48 (Al-Fath), ayah 20
[17]
While sura 8 ("The Spoils" (Al-Anfal)), ayat 74-75 reads:

Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those
who give (them) asylum and aid,- these are (all) in very truth the Believers: for them is the
forgiveness of sins and a provision most generous.
And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,they are of you.
Quran, sura 8 (Al-Anfal), ayat 74-75
[18]
In another place the Quran distinguishes between the community in honour:

Not equal among you are those who spent (freely) and fought, before the Victory, (with those who
did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all
has Allah promised a goodly (reward).
Quran, sura 57 (Al-Hadid), ayah 10
[9]
It sometimes admonishes them, as when Aisha, daughter of the first Sunni caliph Abu Bakr and the
wife of Muhammad, was accused of infidelity:
Why did not the believers - men and women - when ye heard of the affair,- put the best construction
on it in their own minds and say, "This (charge) is an obvious lie"?
...Behold, ye received it on your tongues, and said out of your mouths things of which ye had no
knowledge; and ye thought it to be a light matter,...
Quran, sura 24 (An-Nur), ayat 12-15)
[19]
Certain of the desert Arabs round about you are hypocrites, as well as (desert Arabs) among the
Medina folk: they are obstinate in hypocrisy: thou knowest them not: We know them: twice shall We
punish them: and in addition shall they be sent to a grievous penalty.
Quran, sura 9, (At-Tawba), ayah 101
[20]
In view of such admonitions Shias have different views on each Sahabi, depending on what he or
she accomplished. They do not accept that the testimony of nearly all Sahabah is an authenticated
part of the chain of narrators in a hadith and that not all the Sahaba were righteous just because
they saw or were with Muhammad. Shias further argue that the righteousness of Sahabah can be
assessed by their loyalty towards Muhammad's family after his death and they accept hadith from
theImams of the Ahl al-Bayt, believing them to be cleansed from sin through their interpretation of
the Quran, surah 33 (Al-Ahzab), verse 33 and the hadith of the Cloak.
[21]
Muhammad's wives[edit]
Wives of Muhammad
Khad
ija bint Khuwaylid (595-620)
Saw
da bint Zama (620-end)
Aish
a bint Abi Bakr (620-end)
Hafs
a bint Umar (625-end)
Zayn
ab bint Khuzayma (626-627)
Hind
bint Abi Umayya (627-end)
Zayn
ab bint Jahsh (627-end)
Juwa
yriyya bint al-Harith (628-end)
Safiy
ya bint Huyayy (628-end)
Raml
a bint Abi Sufyan (629-end)
May
munah bint al-Harith (629-end)
Mari
a bint Sham'n
Rayh
ana bint Zayd
All of Muhammad's wives are called the "mothers of the believers":

The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Bloodrelations among each other have closer personal ties, in the Decree of Allah. Than (the Brotherhood
of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing
in the Decree (of Allah).
Quran, sura 33 (Al-Ahzab), ayah 6
[22]
Another verse states:

O Consorts of the Prophet!...God only wishes to remove all abomination from you, you members of
the Family, and to make you pure and spotless.
Quran, sura 33 (Al-Ahzab), ayat 32-33
[23]
Shias support their argument that one must discriminate between the virtues of the companions by
verses relating to Muhammad's wives:
O Consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the Punishment
would be doubled to her, and that is easy for Allah.
But any of you that is devout in the service of Allah and His Messenger, and works righteousness,- to
her shall We grant her reward twice: and We have prepared for her a generous Sustenance.
Quran, sura 33 (Al-Ahzab), ayat 30-31
[24]
The injunction to regard them as mothers overrules this in Sunni thought, particularly as regards
Aisha, who was the daughter of Abu Bakr.
Tradition[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable
sources. Unsourced material may be challenged and removed. (April 2014)
This section relies too much on references to primary sources. Please improve this article by adding secondary or tertiary
sources. (April 2014)
Because the hadith were not properly written down until many years after the death of Muhammad,
although there were many individual written copies, the isnads, or chains of transmission, always
have several links. The first link is preferably a companion, who had direct contact with Muhammad.
The companion then related the tradition to a Tabiun, the companion of the companion. Tabiun had
no direct contact with Muhammad, but did have direct contact with the Sahabah. The tradition then
would have been passed from the Tabiun to the Tabi al-Tabiin, the third link.
The second and third links in the chain of transmission were also of great interest to Muslim
scholars, who treated of them in biographical dictionaries and evaluated them for bias and reliability.
Sunni and Shia apply different metrics.
Regard for the companions is evident from the hadith:
Narrated Abdullah:
The Prophet said, "The people of my generation are the best, then those who follow them, and then
whose who follow the latter.
Muhammad al-Bukhari, Sahih al-Bukhari
[25]
Abdullah reported Allah's Messenger (may peace be upon him) as saying: The best of
my Umma would be those of the generation nearest to mine. Then those nearest to them, then those
nearest to them,...
Muslim ibn al-Hajjaj, Sahih Muslim
[26]
Sunni Muslim scholars classified companions into many categories, based on a number of criteria.
The hadith quoted above shows the rank of s ah bah, tbin, andtbi at-tbin. Al-Suyuti recognized
eleven levels of companionship. Shia do not have a ranking system dependent on when the Sahabi
embraced Islam but according to what they did during their life. If a Sahabah made Muhammad
angry or questioned his decision several times then he is viewed as unreliable. Shias consider that
any hadith where Muhammad is claimed to have absolved all Sahabah from sin is a false report by
those who opposed the Ahl al-Bayt.
The Shia believe that after the death of Muhammad, the majority of the sahabah turned aside from
true Islam and deviated from Muhammad's family, instead electing the caliph by themselves at a
place called Bani Saqeefa, they did this by a majority vote and elected Abu Bakr as the first caliph.
Although some of the sahabah repented later, only a few of the early Muslims held fast to Ali, whom
Shia Muslims regard as the rightful successor to Muhammad. Shia scholars therefore deprecate
hadith believed to have been transmitted through unjust companions, and place much more reliance
on hadith believed to have been related by Muhammad's family members and companions who
supported Ali. The Shia believe that Muhammad announced his succession during his lifetime at
Dawat Zul Asheera then many times during his prophethood and finally at Ghadeer e Khum.
Baha'i Faith[edit]
The Bah' Faith recognises the companions of Muhammad. They are mentioned in the Kitb-i-qn,
the primary theological work of the Baha'i religion.
[27]
See also[edit]
List of non-Arab Sahabah
Muadh ibn Jabal
Munzir ibn Sawa Al Tamimi, who became a Muslim, but not a Sahabah.
Hadith of the ten promised paradise
Notes[edit]
1.
Jump up^ "Sahaba". livingislam.org.
2.
Jump up^ Fundamentals of Hadith Intrepretation by Amin Ahsan Islahi
3.
^ Jump up to:a b Quran 9:100
4.
Jump up^ Quran 9:117
5.
Jump up^ Quran 8:72
6.
7.
8.
9.
^ Jump up to:a b Quran 57:10
10.
Jump up^ Muhammad ibn Ahmad (died 1622), also known as "Nianczde", Mirt-i-kint(in Turkish):
"Once a male or female Muslim has seen Muhammad only for a short time, no matter whether he/she is a child or an adult,
he/she is called a Sahaba with the proviso of dying with as a believer; the same rule applies to blind Muslims who have talked
with the Prophet at least once. If a disbeliever sees Muhamma and then joins the Believers after the demise of Muhammad, he is
not a Sahaba; nor is a person called a Sahaba if he converted to Islam afterwards although he had seen Muhammad as a
Muslim. A person who converts to Islam after being a Sahaba and then becomes a Believer again after the demise of
Muhammad, is a Sahaba.
11.
Jump up^ Sharh al-Àqeedah at-Tahaawiyyah, by Ahmad ibn Muhammad al-Tahawi, p.526-528
12.
Jump up^ Al-I`tiqad àla Madhhab al-Salaf Ahl al-Sunna wa al-Jamaà, by Al-Bayhaqi, pg.109-113
13.
Jump up^ Al-Tajrid fi Asma' al-Sahaba, by Al-Dhahabi, pg.57
14.
Jump up^ Word Games With Verse 33:33, By: Ibn al-Hashimi
15.
Jump up^ Mothers of the Believers, By: Ibn al-Hashimi
16.
Jump up^ Al-Ifk: Quran Defends Aisha, By: Ibn al-Hashimi
17.
18.
19.
20.
21.
22.
Jump up^ Quran 33:6
23.
24.
25.
Jump up^ Sahih al-Bukhari, 3:48:820
26.
Jump up^ Sahih Muslim, 31:6150
27.
Jump up^ [1] "The Kitb-i-qn PART ONE". BAHA'I REFERENCE LIBRARY. Retrieved 2014-09-10.
References[edit]
Ibn Sa'd al-Baghdadi, Muhammad The book of The Major Classes, only partially translated
into English; see Men of Medina and Women of Medina published by Ta-Ha Publishers, and first
two volumes as published by Kitab Bhavan, New Delhi.
Wilferd Madelung The Succession to Muhammad, Cambridge University Press, 1997.
Maxime Rodinson Muhammad, 1961, as translated into English and published in 1980 by
Pantheon Books.
William Montgomery Watt Muhammad at Medina, Oxford University Press 1956.
Zubayr ibn al-Awam

This article needs additional citations for verification. Please help improve this article by adding citations to reliable
sources. Unsourced material may be challenged and removed. (March 2013)
Zubayr
Born
594
Mecca, Arabia
Died
656
Basra, Iraq
Allegiance
Rashidun Caliphate.
Service/branch
Rashidun army
Years of service
636, 640642
Rank
Commander
Commands held
Rashidun conquest of Egypt, First

Muslim civil War
Az-Zubayr ibn Al-Awam (594656) ( ) was a companion of Muhammad and a

commander in the Rashidun army.
Contents
[hide]
1 Family and Childhood
2 Conversion to Islam
3 Military Activity under Muhammad
4 Career After Muhammad
5 Wives and Children
6 The Battle of the Camel
7 Legacy
8 See also
9 References
10 External links
Family and Childhood[edit]

Al-Zubayr was born in Mecca in 594.
[1]
His father was Al-Awam ibn Khuwaylid of the Asad clan of the Quraysh tribe, making Al-Zubayr a
nephew of Khadijah. His mother was Muhammads aunt, Safiyyah bint Abd al-Muttalib, hence AlZubayr was Muhammads first cousin. He had two brothers, Saayib and Abdulkaaba; a maternal
brother, Safi ibn Al-Harith, who was from the Umayya clan; and several paternal siblings, including
Hind bint Al-Awwam, a wife of Zayd ibn Haritha.
[2]
[3]
[4]
While he was still a boy, Al-Zubayr fought an adult man and beat him up so fiercely that the mans
hand was broken. Safiya, who was pregnant at the time, had to carry the man home. When the
passers-by asked what had happened, she told them, He fought Al-Zubayr. Did you find Al-Zubayr
soft like cheese or dates or full of brass?
[5]
Al-Awam died while Al-Zubayr was still young. His mother used to beat him severely. When it was
said to her, You have killed him! You have wrenched his heart. Will you destroy the boy? she
replied, I beat him so that he will be intelligent and will be bold in the battle.
[6]
Al-Zubayr is described as of medium height, lean, dark-complexioned and hairy, though with a thin
beard. His hair hung down to his shoulders, and he did not dye it after it turned white.
[7]
Conversion to Islam[edit]
Al-Zubayr, was one of the first five men to accept Islam under the influence of Abu Bakr, and is said
to have been the fourth or fifth adult male convert.
[8]
[9]
He was one of the first fifteen emigrants to Abyssinia in 615, and he returned thence in 616. While
he was in Abyssinia, a rebellion against the Negus (King) broke out. The Negus met the rebels on
the banks of the Nile. The Muslims, greatly worried about losing their protector, delegated Al-Zubayr
to be their news-bearer. Helped by an inflated waterskin, he swam down the Nile until he reached
the point where the battle was being fought. He watched until the Negus had defeated the rebels,
then swam back to the Muslims. He ran up waving his clothes and announced, Hurrah,
the Negus has conquered and God has destroyed his enemies and established him in his land! The
Muslims rejoiced.
[10]
[11]
[12]
Al-Zubayr was among those who returned to Mecca in 619 because they heard that the Meccans
had converted to Islam. But when they got near to Mecca, they learned that the report was false, so
that they entered the town under the protection of a citizen or by stealth. However, Al-Zubayr did
not name his protector.
[13]
Al-Zubayr joined the general emigration to Medina in 622. At first he lodged with Al-Mundhir ibn
Muhammad. It is disputed who became Al-Zubayrs brother in Islam: variant traditions
name Abdullah ibn Masood, Talha ibn Ubaydullah, Kaab ibn Malik and Salama ibn Salama.
Muhammad gave him a large plot of land to build his house and a grant of some palm trees. In
625 Al-Zubayr was given more palm trees from the land of the expelled Nadir tribe.
[14]
[15]
[16]
Military Activity under Muhammad[edit]

[show]
List of battles of Muhammad
Main article: List of expeditions of Muhammad

It is said that Al-Zubayr joined all of Muhammads military expeditions, typically dressed in a
distinctive yellow turban.
[17]
[18]
At the Battle of Badr he was sent as a scout and he captured a Meccan spy. He then fought in the
battle and killed Ubayda ibn Sad of the Umayya.
[19]
[20]
[21]
At the Battle of Uhud he volunteered to take up Muhammads sword with its right, which was to
smite the enemy with it until it bends, and was much mortified when Muhammad rejected his
offer. He was standing so close to the fleeing Meccan women that he could see Hind bint Utbahs
anklets. But it was at that point that the battle turned; Al-Zubayr was one of the handful of men who
stood beside Muhammad when the Muslims in their turn fled and who accompanied him to the glen.
He was firm with him in the Battle of Uhud and he gave him allegiance to the death.
[22]
[23]
[24]
During the Battle of the Trench, Al-Zubayr rode a roan horse. He volunteered to bring news of
the Qurayza tribe to Muhammad, who responded, Every Prophet has a disciple, and my disciple is
Al-Zubayr.
[25]
In 628 Al-Zubayr joined the expedition to Khaybar and answered Yasir the Jews challenge to single
combat. His mother Safiya asked Muhammad, Will he kill my son? and Muhammad reassured her,
No, your son will kill him, Allah willing. Al-Zubayr advanced reciting: Khaybar, know that I am
Zabbar, chief of a people no cowardly runaways, the son of those who defend their glory, the son of
princes. O Yasir let not all the unbelievers deceive you, for all of them are like a slowly moving
mirage. They fought, and Al-Zubayr killed Yasir. Afterwards the Muslims commented on how sharp
his sword must have been; Al-Zubayr replied that it had not been sharp but he had used it with great
force. After the Muslims had conquered Al-Qamus, the Jewish treasurer, Kinana, was brought to
Muhammad, but he refused to reveal where their money was hidden. Muhamamd then ordered AlZubayr to torture him until you extract what he has. Al-Zubayr kindled a fire with flint and steel on
his chest until he was nearly dead. However, it was Muhammad ibn Maslama who actually
decapitated Kinana, in retaliation for his brother Mahmud, who had been killed in the battle a few
days earlier. Al-Zubayr was later made one of the eighteen chiefs who each supervised the division
of a block of booty-shares.
[26]
[27]
[28]
[29]
In December 629, on the eve of the Conquest of Mecca, Muhammad sent Al-Zubayr and Ali to
intercept a spy who was carrying a letter to the Quraysh. When they could not find the letter in her
baggage, they realised she must have concealed it on her person, so they threatened to strip her.
The spy then produced the letter, which she had hidden in her hair, and Al-Zubayr and Ali brought it
back to Muhammad, confident that the Muslims would now take Mecca by surprise. When
Muhammad entered Mecca, Al-Zubayr held one of the three banners of the Emigrants and
commanded the left wing of the conquering army. He also fought at the Battle of Hunayn.
[30]
[31]
[32]
[33]
Career After Muhammad[edit]

In the third week of July 632, the Caliph Abu Bakr scraped together an army mainly from the Banu
Hashim (the clan of Muhammad) to defend Medina from an imminent invasion by the apostate
forces of Tulayha, a self-proclaimed prophet. The army included stalwarts like Zubayr, Ali ibn Abi
Talib and Talha ibn Ubaidullah. Each of them was appointed as commander of one-third of the newly
organised force. They had their roles during the Ridda Wars; however, they did not face any combat
scenaria.
Al-Zubayr was the most successful field commander during the Muslim conquest of Egypt under
Caliph Umar.
He commanded a regiment in the decisive Battle of Yarmouk in 636,
and in
640 he commanded the reinforcements sent to Amr ibn al-As in Egypt.
[citation needed]
[citation needed]
[citation needed]
When Umar was dying in 644, he selected Al-Zubayr and five other men to elect the next Caliph.
They duly elected Uthman, during whose caliphate, Al-Zubayr was not involved in political or
military matters.
Al-Zubayr was cautious about narrating ahadith about Muhammad even
though he had been constantly in his company. As he explained to his son Abdullah, I heard Allahs
Messenger say, Anyone who tells a lie about me should take a seat in the Fire.
[34]
[35]
[citation needed]
[36]
Wives and Children[edit]

Al-Zubayr married eight times and had twenty children.
[37]
1. Asma bint Abi Bakr. They were married before the Hijra of 622 and divorced when Urwa was
young, i.e., around 645.
[38]
1. Abdullah
2. Al-Mundhir
3. Asim
4. Al-Muhajir
5. Khadija the Elder
6. Umm Al-Hasan
7. Aisha
8. Urwa
2. Umm Kulthum bint Uqba of the Umayya clan. They were married in 629, but she disliked
him, and they were divorced in a matter of months. After their daughter was born, Umm
Kulthum married Abdur Rahman bin Awf.
[39]
1. Zaynab
3. Al-Halal bint Qays of the Asad tribe.

1. Khadija the Younger
4. Umm Khalid Ama bint Khalid of the Umayya clan. She was one of the emigrants who
returned from Abyssinia in 628.
[40]
1. Khalid
2. Umar
3. Habiba
4. Sawda
5. Hind
5. Ar-Rabbab bint Unayf of the Kalb tribe.
1. Musab
2. Hamza
3. Ramla
6. Umm Jaafar Zaynab bint Marthad of the Thaalaba tribe.
1. Ubayda
2. Jaafar
7. Atiqa bint Zayd of the Adiy clan, a widow of Umar.
[41]
8. Tumadir bint Al-Asbagh of the Kalb tribe, a widow of Abdur Rahman ibn Awf. Al-Zubayr
divorced her only seven days after the wedding. She used to tell other women, When one
of you marries, she should not be deceived by seven days after what Al-Zubayr has done to
me. She did not, however, enlarge on the nature of the deception.
[42]
Al-Zubayrs wives complained that he had some harshness towards women. Asma wanted a
divorce after he tied her and her (unnamed) co-wife together by their hair and beat both of them
severely. Abu Bakr advised his daughter that Al-Zubayr was a righteous man, and therefore she
should not leave him, or remarry after his death, because her reward for her patience would be to be
reunited with him in Paradise. Asma also recalled: Whenever he reprimanded one of us, he would
break off a branch from the wooden clothes hangers and beat her with it until he broke it over
her. Umm Kulthum asked him directly for a divorce, and when he refused, she tricked him into it by
pestering him while he was busy with the ritual washing for prayer. Al-Zubayr complained, She
tricked me, may Allah trick her! Muhammad advised him to propose to her again, but Al-Zubayr
recognised, She will never come back to me. Atiqa only agreed to marry him on condition that he
would never beat her.
[43]
[44]
[45]
[46]
[47]
[48]
The Battle of the Camel[edit]
Al-Zubayr, along with Talha and Muhammad's wife, Aisha, called for Uthmans death to be avenged,
and while Ali agreed, he said that he was not able to do this at the time. The allies then collected an
army and marched to Basra. There they defeated the Governor and took over the city, putting to
death everyone who had been implicated in the assassination of Uthman. When they were
challenged over why they now cared about Uthman when they had shown him so much hostility
during his lifetime, they claimed: We wanted Uthman to meet our demands. We didnt want him to
be killed.
[49]
[50][51]
[52]
[53]
Ali certainly behaved like a man who suspected hostility towards himself, for he soon entered Basra
with a professional army of twenty thousand. For several days, there were negotiations, as both
sides asserted they wanted only to see justice done. But on 7 December 656 hostilities erupted.
Aishas warriors killed Alis messenger-boy, and Ali responded, Battle is now justified, so fight
them! So battle commenced.
[54]
[55]
[56]
Al-Zubayr, however, had lost the desire to fight. He said that Ali had talked him out of it during the
negotiations on the grounds that they were cousins; but his son accused him of fearing Alis army. AlZubayr left the battle-field while Aisha continued to direct her troops. A man named Amr ibn Jurmuz
decided to track his movements and followed him to a nearby field. It was time for prayer so, after
each had asked the other what he was doing there, they agreed to pray. While Al-Zubayr was
prostrating, Amr ibn Jurmuz stabbed him in the neck and killed him.
[57]
Legacy[edit]
In his will Al-Zubayr had left a house for all of his divorced daughters. He left a third of his property
in bequests and instructed his son Abdullah to sell the rest of his property to pay off his debts,
invoking Allah if any could not be paid. Abdullah found that the debts amounted to 1,200,000,
presumably in dirhams. Although Abdullah went to some trouble to settle all the debts, Al-Zubayrs
four widows eventually inherited 1,100,000 each, leaving over 30,000,000 to be divided among his
children.
[58]
[59]
[60]
Al-Zubayr ibn Al-Awam was one of the ten Muslims to whom Muhammad guaranteed Paradise while
they were still alive.
[61][62]
See also[edit]
List of expeditions of Muhammad
References[edit]
1.
2.
3.
Jump up^ Muhammad ibn Saad, Tabaqat vol. 3. Translated by Bewley, A. (2013). The Companions of Badr, p. 75.
London: Ta-Ha Publishers.
Jump up^ Ibn Saad/Bewley (2013) p. 75.
Jump up^ Muhammad ibn Saad, Tabaqat vol. 8. Translated by Bewley, A. (1995). The Women of Madina, p. 29.
London: Ta-Ha Publishers.
4.
5.
6.
7.
8.
Jump up^ Muhammad ibn Ishaq, Sirat Rasul Allah. Translated by Guillaume, A. (1955). The Life of Muhammad, p.
115. Oxford: Oxford University Press.
9.
10.
Jump up^ Ibn Ishaq/Guillaume p. 146.
11.
12.
13.
Jump up^ Ibn Ishaq/Guillaume pp. 167-168.
14.
Jump up^ Ibn Ishaq/Guillaume p. 234. Ibn Saad/Bewley (2013) pp. 76-77.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
Jump up^ Ibn Ishaq/Guillaume p. 381. Ibn Saad/Bewley (2013) p. 78.
25.
26.
Jump up^ Ibn Ishaq/Guillaume pp. 513-514.
27.
28.
29.
30.
31.
32.
33.
34.
Jump up^ Medlung, Wilferd (1997). The succession to Muhammad. Cambridge University Press.
p. 71. ISBN 0521561817. Retrieved June 30, 2014.
35.
Jump up^ Medlung, Wilferd (1997). The succession to Muhammad. Cambridge University Press.
p. 72. ISBN 0521561817. Retrieved June 30, 2014.
36.
37.
38.
39.
40.
41.
Jump up^ Ibn Saad (Bewley) vol. 3 p. 85.
42.
Jump up^ Ibn Saad/Bewley (1995) pp. 208-209.
43.
44.
Jump up^ Qurtubi, Tafsir on Q4:34.
45.
46.
Jump up^ Al-Zamakhshari, The Revealer vol. 2 p. 71.
47.
48.
Jump up^ Ibn Hajar, Al-Isaba vol. 4 p. 687, cited in Abbott, N. (1942, 1985). Aishah - the Beloved of Mohammed, p.
88. London: Al-Saqi Books.
49.
Jump up^ Tabari/Brockett p. 18.
50.
Jump up^ Tabari/Brockett pp. 69-70, 76.
51.
Jump up^ Muir, W. (1924). The Caliphate: its Rise, Decline, and Fall from Original Sources, 2nd Ed., pp. 243-244.
Edinburgh: John Grant.
52.
53.
54.
55.
Jump up^ Tabari/Brockett pp. 122, 129, 130, 132, 152.
56.
Jump up^ Tabari/Brockett pp. 126-127.
57.
Jump up^ Tabari/Brockett pp. 111-112, 116, 126, 158-159.
58.
59.
60.
Jump up^ Ibn Saad/Bewley (2013) pp. 81-82.
61.
Jump up^ Abu Dawud 40:4632.
62.
Jump up^ Tirmidhi #3747.
Muawiyah I
For other persons named Muawiyah, see Muawiya (name).

Muwiyah ibn Ab Sufyn
First Caliph of Umayyads Dynasty

Umayyad Caliph in Damascus
Reign
661680[citation needed]
Predecessor
Ali ibn Abi-Talib

(As Fourth Caliph)
Ater Muhammad
Successor
Yazd ibn Muwiya ibn Ab Sufyn

(As Second Caliph of Umayyad Dynasty)
Issue
Yazd ibn Muwiya (son)
Full name
Muwiyah ibn Ab Sufyn
( )
Father
Abu Sufyan ibn Harb
Mother
Hind bint Utbah
Brother
Yazid ibn Abi Sufyan
Born
602 CE
Mecca, Arabia[citation needed]
Died
22 Rajab[citation needed] 60 AH
April 29 or May 1, 680 (aged 7778)
Damascus, Syria
Burial
Damascus, Syria
Domains of the Rashidun empire under the first four caliphs. The "divided phase" relates to the Rashidun Caliphate of Aliduring the First Fitna.
Rashidun Caliphate strongholds under Ali during the First Fitna.
Region controlled by Muawiyah Iduring the First Fitna.
Region controlled by Amr ibn al-Asduring the First Fitna.
Muawiyah I (Arabic:
Muwiyah ibn Ab Sufyn; 602 April 29 or May 1,
680) established theUmayyad Dynasty of the caliphate, and was the second caliph from
the Umayyad clan, the first being Uthman ibn Affan. Muawiyah was politically adept in dealing with
the Eastern Roman Empire and was therefore made into a secretary by Muhammad. During the
first and second caliphates of Abu Bakr and Umar (Umar ibn al-Khattab), he fought with the Muslims
against the Byzantines in Syria.
[1][2]
[3]
[4]
To stop the Byzantine harassment from the sea, Muawiyah developed a navy in the Levant and used
it to confront the Byzantine Empire in the Aegean Sea and the Sea of Marmara. The Caliphate
conquered several territories includingCyzicus which were subsequently used as naval bases.
[5]
Contents
[hide]
1 Early life and family

o
1.1 Some of his important relatives and the family tree
2 Appearance
3 During the time of Muhammad
4 Background of the Roman-Persian Wars before Islam
5 Muawiyah during the Rashidun Caliphate

o
5.1 Under Abu Bakr
5.2 Battle of Yarmouk
5.3 Governor of Syria
5.4 Battle of the Masts and expansion onto the Mediterranean
5.5 Sabaites, Qurra and the Kharijities
6 First Fitna
o
6.1 Appointment of Arbitrators
6.2 Peace treaty with Hasan
7 Muawiyah as Caliph
7.1 Military expeditions
7.1.1 Siege of Constantinople
7.1.2 Expansion into North Africa

7.2 Rulership style
7.2.1 Welfare state
7.2.2 Conduct towards non-Muslim subjects
7.2.3 Political finesse

7.3 Appointment of Muawiyah's son as next Caliph
8 Death
9 Aftermath
10 Legacy
11 Reversing Muawiyah's policies
12 Views on Muawiyah
o
12.1 Early non-Muslim literature
12.2 Muslim literature
12.2.1 Early Madina literature
12.2.2 Early Abbasid literature from Iraq
12.2.3 Later Abbasid literature
12.2.4 Later Abbasid literature from Iran
12.2.5 Later Abbasid literature from Syria
12.2.6 Modern Sunni literature
12.2.7 Shia view
13 See also
14 References
15 Sources
Early life and family[edit]
Umayyad Mosque, established in 715 AD under Caliph Al-Walid, a later successor of Muawiyah.
Muawiyah bin Abi-Sufyan was born in Mecca to Abu Sufyan ibn Harb and Hind bint Utbah (601 CE)
into the Banu Umayya sub-clan of the Banu Abd-Shams clan of the Quraysh tribe. The Quraysh
controlled the city of Mecca (in the west of present-day Saudi Arabia) and the Banu Abd-Shams
were among the most influential of its citizens. The meaning of Muawiyah in Arabic is "young fox".
His father Abu-Sufyan struggled against Islam until Muhammad's army entered Mecca in 630.
[6]
[7]
Muawiyah, Muhammad and Ali shared the same great-great grandfather Abdu Manaf bin Qusay,
who had four sons: Hashim, Muttalib, Nawfal, and Abdu Shams. Hashim was the great grandfather
of Ali and Muhammad. Umayyah bin Abdu Shams was the great grandfather of Muawiyah.
[7]
Muawiyah's sister Ramla bint Abi Sufyan was one of the first converts to Islam. In order to avoid
hostilities from Quraish, she and her husband Ubayd-Allah ibn Jahsh emigrated to
Abyssinia (Ethiopia). Her husband, later, converted toChristianity. He tried to persuade her to do the
[8]
[8]
same, but she held on to Islam. His conversion led to their divorce. She continued to live in
Abyssinia with her daughter until Ubayd-Allah's death sometime later. She was later married to
Muhammad. Khalid ibn Said was chosen by her as her legal guardian at the ceremony. The Negus
the king of Abbysian read out the Khutba himself, and Khalid ibn Said made a speech in reply. On
behalf of Muhammad, the Negus offered a dowry of four hundred Dinars. A huge wedding feast was
given on behalf of Muhammad after the ceremony. The Negus also sent musk and ambergris to the
bride through Abraha. Muhammad did not give a dowry larger than this to any of his other wives.
[8]
[8]
Muawiyah and remaining members of his family were opponents of the Muslims before the
ascendancy of Muhammad. Along with his two older brothers Yazid ibn Abi Sufyan and Utbah,
Muawiyah was one of the members of the hunting party of his maternal uncle Waleed bin Utbah that
pursued Muhammad during the hijra (migration), when Muhammad and Abu Bakr were hiding
in Ghar al-Thawr (Cave of the Bull).
[9]
In 630, Muhammad and his followers entered Mecca, and most of the Meccans, including the AbdShams clan, formally submitted to Muhammad and accepted Islam. Muawiyah, along with his
father Abu Sufyan ibn Harb, became Muslims at the conquest of Mecca.
[10][11]
According to the Encyclopedia of Islam, Muawiyah was a crypto Muslim after the treaty of Treaty of
Hudaybiyyah but did not declare it.
[12]
Muawiyah and the Islamic prophet Muhammad were brothers-in-law after Muhammad married
Muawiyah's sister, Ramla bint Abi Sufyan.
Some of his important relatives and the family tree[edit]

Quraysh tribe
Abd Manaf
ibn Qusai
Abd
Shams
Barra
Mut t alib
tikah bint
Murrah
Hala
Hashim
Umayya
ibn Abd
Shams
Ab Sufyn ibn
Harb
Abd alMuttalib
Abu
al-'As
Harb
AlHakam
Salma bint Amr
Affan
ibn Abi
al-'As
minah
MUHAMMA
D
(Family tree)
Abd
Allh
Ab
T lib
Khadija
bint
Khuwayli
d
Àl alMrtdh
Hamza
Al-Abbas
Abd Allh
Khawlah bint Ja'far
Muwiyah
UmayyadCaliph
ate
Uthman
ibn
Affan
Marwan
I
Ruqayyah
Uthman
ibn Abual-Aas
Fatima
Zahra
Hasan alMjtab
Muhammad ibn alHanafiyyah
Husayn
bin Ali
(Family
tree)
al-Mukhtr ibn Ab
Ubayd Allah alThaqaf
(AbAmra`Kaysany
yah)
Ali bin Abd

Allh
Muhammad"al
Imm"(Abbasi
ds)
[7]
Appearance[edit]
Ibn Katheer wrote in his book the Al-Bidayah wan-Nihayah: "In terms of his appearance, he was fair
and tall, bald with a white head and he had a beard that he used to colour with henna. He was mildtempered, dignified, dominant and noble amongst the people, generous, just and astute".
[13]
During the time of Muhammad[edit]

Muawiyah worked as a scribe for Muhammad. According to al-Baladhuri, Urwa ibn az-Zubayr,
relating from his father, Aisha said "I went to the Prophet, may Allah bless him and grant him peace,
who was in a room with Umm Habiba (Muawiyah's sister and Muhammad's wife) on her day.
Muawiya knocked on the door and he gave him permission to enter, which he did. He had a pen
behind his ear which he had not used. The Prophet said, 'What is this on your ear?' He said, 'A pen
which I have made ready for Allah and His Messenger.' The Prophet said. 'May Allah repay you well
on behalf of your Prophet! By Allah, I will only ask you to write down revelation from heaven"
According to Ibn Katheer in his book the Al-Bidayah wan-Nihayah, Ibn Abbas said that Abu Sufyan
asked Muhammad if he could make his son Muawiyah a scribe which Muhammad granted.
Therefore Muawiyah became his scribe.
[14][15]
[16]
[13]
Background of the Roman-Persian Wars before Islam[edit]

[show]
Timeline of the
RomanPersian Wars
Byzantine and Persian Sassanid Empires in 600 CE.
The Roman-Persian Wars and theByzantineSasanian wars had occurred every few years for
hundreds of years between 69 BC and 629 AD. High taxes were imposed on the populations in both
the Byzantine Roman and Sassanid Persian empires to finance these wars. There was also
continuous bloodshed of the people during these wars. The Arab tribes in Iraq were paid by the
Persian Sassanids to act as mercenaries, and the Arab tribes in Syria were paid by the Byzantine
Empire to act as their mercenaries. The Persians maintained an Arab satellite state of Lakhm and
the Byzantine Empire maintained the Arab satellite state of Ghassan which they used to fight each
other.
[17]
Before Islam, the Syrians and the Iraqis had been fighting each other for centuries. Therefore later,
each wanted the capital of the newly established Islamic State to be in their area. Later, others
such as the Lakhm Arabs (many of whom became the Qurra), also wanted to rule Persia.
[18]
There were also many Christian sects along the fringes of the desert. The Nestorian Christians were
persecuted and driven out of the Roman Empire and were welcomed by the Persians as victims of
the Byzantines, whom the Persians regarded as their enemies. There were also the Monophysite
Christians who were condemned as heretical by the Orthodox Church and bitterly opposed by the
Nestorians. Muawiyah knew about these differences.
[17]
Just 23 years prior to the Muslim conquest of Syria and Jerusalem, in 613, the Jewish revolt against
the Byzantine Heraclius culminated with the conquest of Jerusalem in 614 by Persian and Jewish
forces and establishment of Jewish autonomy. Under Shahrbaraz during the last of the Byzantine
Sassanian wars, the Persian Empire took Jerusalem. The Persians looted the city, and they are said
to have massacred its 90,000 Christian inhabitants.
[19]
The revolt ended with the departure of the Persians and an eventual massacre of the Jews in 629 by
the Byzantine Greeks, ending 15 years of Jewish autonomy.
Muawiyah during the Rashidun Caliphate[edit]

Under Abu Bakr[edit]
During the time of Under Abu Bakr, Muawiyah used to serve under his brother Yazid ibn Abi
Sufyan (Yazid ibn Abi Sufyan is not to be confused with Yazid ibn Muawiya who was the caliph
during the period in which Hussain was martyred). Muawiyah was one of the first to be sent into
Syria.
According to Al-Imam al-Waqidi the first Muslim historian on the events, Muawiyah's
[20][21][22][23]
brother Yazid ibn Abi Sufyan was the first commander with 1,000 horsemen sent to Syria and
Palestine by Abu Bakr. Rabi ah bin Amir of Banu Amir tribe was also sent with them him with
another 1,000 horsemen and was under Yazid ibn Abi Sufyancommand. The account of Al-Imam alWaqidi from Madina, is the earliest Muslim account of the events and it closely matches the account
of the Roman authors of the time.
[24]
Abu Bakr's instructions to Yazid ibn Abi Sufyan and his men including Muawiyah were:
"When you leave a place do not cause them difficulty in marching. Do not punish your men
harshly. Consult them on every matter. Do not abandon justice and stay far from injustice
and tyranny because no tyrant nation has ever obtained success. Do not slay any small
child, old people, women or pre-adolescent. Do not approach the harvests of the trees.
Crops should not be burnt nor fruit trees cut. Do not slaughter any animal which is
impermissible. Do not break any agreement which you make with the enemy, and after
peace, do not tear up your treaties. Remember that you will also meet such people who have
undertaken monasticism in their monasteries, thinking this to be for the sake of Allah. Do not
interfere with them and do not destroy their monasteries and do not kill them".
[25]
They could confront the Roman armies but not the civilians. Taxes could be charged for
policing, but the people in Syria could have their own representatives and their own laws. The
speech was based on the Constitution of Medina. In Tom Holland's In the shadow of the sword,
The Battle for Global Empire and the End of the Ancient World, he writes: "The Constitution of
Medina is accepted by even the most suspicious of scholars as deriving from the time of
Muhammad. Here in these precious documents, it is possible to glimpse the authentic
beginnings of a movement that would succeed, in barely two decades, in prostrating both the
Roman and the Persian Empires. That the Prophet consciously aimed at state-building; that it
was his ambition to forge his own people and the rest of the tribes into a single Umma
(community); that this confederation was to fight in the path of God; these brief details, the
veritable building blocks are rock solid". Muawiyah would later have to abide by the same
conditions when he became the governor of Syria.
[26]
[27]
[27]
As Abu Bakr was assembling the various tribes in Madina the Christian Arabs living in Madina
gave intelligence to the Roman Emperor Heraclius. The Roman military and Heraclius then
assembled a force of 8000 cavalry men and appointing Batlic, his brother Serius; Chief of police
Luke son of Samuel and the governor of Ghazzah and Ascalon, Salya.
[28]
[28]
As soon as Yazid ibn Abi Sufyan reached the desert on the outskirts of Madina, their Arab race
horses picked up speed. Rabi ah bin Amir asked why are you doing this, Yazid ibn Abi Sufyan
replied more bands will be sent after me. Yazid ibn Abi Sufyan then crossed into the Negev near
Gaza. Sergius was sent by the Romans to show them the brute facts of Roman might.
[29]
[24][29]
The Yazid ibn Abi Sufyan devised a cunning plan. Yazid ibn Abi Sufyan ordered Rabi ah bin Amir
to hide in ambush with 1000 horse men while he himself led 1000 horsemen to face the Romans
and draw then into rows. When the Romans arrived, on seeing Yazid ibn Abi Sufyan small force
they thought this to be the entire Arab force and attacked. Rabi'ah them emerged with his men
riding their fast Arab horses and ambushed Sergius' troops on the afternoon of 4 February, some
twelve miles east of Gaza. Tom Holland says that "the specific time and date is derived from a
notice in a Syrian chronicle written sometime around the year 640 and which in turn seems to
draw on a near-contemporary record". Al-Imam al-Waqidi's account also extremely detailed and
exactly matches the Roman account of the events.
The result was an utter debacle for the
Romans at the Battle of Tabuk. The Romans were used to paying off the Arab tribes that lived
in Syria. So Sergius asked Rabi'ah come and work for us. We will pay you to attack the
Persians. But things had changed in Arabia and these people were different. Rabi'ah refused.
[29][30]
[24][29][30]
[24][29]
[31]
[24]
Heraclius was furious and then organized an army of 100,000 men. According to Al-Imam alWaqidi the first Muslim historian on the events Abu Bakr then appointed Muawiyah's friend 'Amr
ibn al-'As to lead the next band of 9,000 men and they left for Palestine. Tom Holland in his
[32]
book The shadow of the sword, The Battle for Global Empire and the End of the Ancient
World writes: "With intense cunning the Arabs then launched a pincer movement against the
Roman army. The second band then crossed the eastern frontier even as first one was in Gaza".
When they arrived in Palestine Amr's say his friend Amir bin Adi returning from Palestine after
visiting his family. Amir bin Adi told him there was a Roman Army 100,000 strong behind him that
had been sent to confront him. 'Amr ibn al-'As then sentAbdullah ibn Umar with 1000 horsemen
to gather intelligence on the Roman Army. They saw a Roman Reconnaissance of according
to Abdullah ibn Umar of 10,000 horsemen and took them on. Then returned to 'Amr ibn al-'As.
They 'Amr ibn al-'As with Abdullah ibn Umar took on another group.
[33]
[34]
[35]
[36]
Abu Bakr then sent Abu Ubaydah towards Syria, slowly encircling the Roman armies. As news
of the huge army Heraclius was assembling reached Abu Bakr, Abu Bakr then sent a letter
to Khalid ibn al-Walid who was close to defeating the Persian Empire at Qadisiyah. Emperor
Heraclius had sent all his available garrisoned troops into Syria, towards Ajnadayn, to hold the
Muslim troops at the Syria-Arabia border region. The possible route of any Muslim reinforcement
was expected to be the conventional Syria-Arabia road in the south, but Khalid, who was then in
Iraq, took the most unexpected route: marching through the waterlessSyrian desert, to the
surprise of the Byzantines, he appeared in northern Syria. Catching the Byzantines off guard, he
quickly captured several towns, virtually cutting off the communications of the Byzantine army at
Ajnadayn with its high command at Emesa, where emperor Heraclius himself resided.
[37]
Battle of Yarmouk[edit]
In May 636, Emperor Heraclius launched a major expedition against the Muslims, but his army
was defeated decisively at the Battle of Yarmouk in August 636. Heraclius had put together a
force of 200,000 men against the 24,000 Muslims.
[38]
[15][16][39]
The local Monophysite Christians, in schism with the Byzantine Roman church, and the Jews,
who had recently revolted against Heraclius contributing to the Persian and then Muslim
conquest, preferred Muslim rule. Abu-Hafs ad-Dimashki from Sa'id ibn-'Abd-al-'Aziz: "When
Heraclius massed his troops against the Muslims and the Muslims heard that they were coming
to meet them at al-Yarmuk, the Muslims refunded to the inhabitants the taxes they had taken
from them saying, "We are too busy to support and protect you. Take care of yourselves". But
the people of Hims replied, "We like your rule and justice far better than the state of oppression
and tyranny in which we were. The army of Heraclius we shall indeed, with your 'amil's' help,
repulse from the city". The Jews rose and said, "We swear by the Torah, no governor of
Heraclius shall enter the city of Hims unless we are first vanquished and exhausted!" Saving
this, they closed the gates of the city and guarded them. The inhabitants of the other cities Christian and Jew - that had capitulated to the Muslims, did the same, saying, "If Heraclius and
his followers win over the Muslims we would return to our previous condition, otherwise we shall
retain our present state so long as numbers are with the Muslims". When by Allah's help
Heraclius was defeated and the Muslims won, they opened the gates of their cities, went out
with the singers and music players who began to play, and paid the taxes".
[38]
[16][39]
The Battle of Yarmouk is regarded as one of the most decisive battles in military history where
the Muslims were hugely outnumbered by the Romans but with the help of the women and the
young boys amongst them, finished off the Roman Empire. The battle is also considered to be
one of Khalid ibn al-Walid's greatest military victories. It cemented his reputation as one of the
greatest tacticians and cavalry commanders in history.
[40][41]
[42]
In the Battle of Yarmouk, Muawiyah's brother Yazid ibn Abi Sufyan served under Khalid bin alWaleed and Abu Ubaydah and was in command of one of the wings and Muawiyah was his
second in command. Muawiyahs mother Hind also took part in the battle Al-Waqidi books,
along with other early history books like al-Baladhuri illustrate the hugely important role early
Muslim women played in society. They show how women like Hind bint Utbah
the
mother of Muawiyah and Asm' bint Abu Bakr, Abu Bakr's daughter were instrumental in
[38]
[43][44][44][45][46][47]
[48]
the Battle of Yarmouk. Hugely out numbered, every time the men ran away the women fought
fearing that if they lost, the Romans will enslave them.
Under desperate circumstances and heavily outnumbered ever time the men would flee, the
women would sing:
[49]
O you who flee from his loyal lady

She is beautiful and stands firmly
Your abandoning them to the Romans
To let them the forelocks and girls seize
They will take what they want from us to the full
And start fighting themselves.
Hind sang the same song she sang when she found against the
Muslims in the battle of Uhud:
[49]
Night star's daughters are we

Who walk on carpets soft they be
Our walk does friendliness tell
Our hands are perfumed musk smell
Pearls are strung around these necks of us
So come and embrace us
Whoever refuses will be separated forever
To defend his women is there no noble lover?
After seeing the women fight the men
would return and said to each other "If
we do not fight then we are more
entitled to sit in the women's quarter
than the women".
[50]
Muawiyah's father Abu Sufyan also

took part and Abu Sufyan lost his
sight.
[39]
At one point when arrows started

raining down on Abu Sufyan he tried
to turn his horse away, than his wife
Hind struck his horse in the face with a
tent-peg and said: "Where do you
think your going, O Sakhr? Go back to
battle and put effort into it until you
compensate for having incited people
in the past against Muhammad." An
arrow later hit Muawiyah's father Abu
Sufyan in the eye and he went blind
[51]
The defeat of the Byzantine Emperor

Heraclius at the Battle of
Yarmouk opened the way for the
Muslim expansion into Jerusalem.
The Muslim troops besieged the city of
Jerusalem some time in November
636. Instead of relentless assaults on
the city, they decided to press on with
the siege until the Byzantines ran

short of supplies and a bloodless
surrender could be negotiated.
[52]
Although details of the siege were not

recorded, it appeared to be bloodless.
After a siege of four months,
Sophronius offered to surrender the
city.
[53]
[54]
Following the Muslim conquest of

Jerusalem, Jews were once again
allowed to live and practice their
religion with more freedom in
Jerusalem, 8 years after their
massacre by the Byzantines.
Following the RomanPersian
Wars which occurred every few years
for hundreds of years between 69 BC
and 629 AD and the high taxes
imposed to finance these wars and the
continuous bloodshed the people of
Jerusalem and Syrian accepted the
Muslims.
Muawiyah was also present when the
treaty was signed for the Muslims to
enter Jerusalem
[20][55]
Governor of Syria[edit]
In 639, Muawiyah was appointed as
the governor of Syria by the second
caliph Umar after his brother the
previous governor Yazid ibn Abi
Sufyan and the governor before
him Abu Ubaidah ibn al-Jarrah died in
a plague along with 25,000 other
people. 'Amr ibn al-'As was sent to
take on the Roman Army in Egypt.
[56][57]
With limited resources his marriage to

Maysum was politically motivated, as
she was the daughter of the chief of
the Kalb tribe, that was a large
Jacobite Christian Arab tribe in Syria.
The Kalb tribe had remained largely
neutral when the Muslims first went
into Syria. After the plague that killed
much of the Muslim Army in Syria, by
marrying Maysum, Muawiyah started
to use the Jacobite Christians, against
the Romans. Muawiya's wife Maysum
(Yazid's mother) was also a Jacobite
Christian. With limited resources and
[58]
[59]
the Byzantine just over the border,

Muawiyah worked in cooperation with
the local Christian population.
The second caliph Umar was very firm
on the governors and his spies kept
an eye on the governors. If he felt that
a governor or a commander was
becoming attracted to wealth or did
not meet the required administrative
standards, he had him removed from
his position.
[60]
Early Muslim armies stayed in

encampments away from cities
because Umar feared that they may
get attracted to wealth and luxury. In
the process, they may get away from
the worship of God and become
attracted to wealth and start
accumulating wealth and establishing
dynasties.
"Wealth and children
are [but] adornment of the worldly life.
But the enduring good deeds are
better to your Lord for reward and
better for [one's] hope." Qur'an
18:46 "O you who have believed, let
not your wealth and your children
divert you from remembrance of
Allah . And whoever does that - then
those are the losers." Qur'an
63:9 Staying in these encampments
away from the cities also ensured that
there was no stress on the population
and also that the populations
remained autonomous and kept their
own judges and representatives.
Some of these encampments later
grew into cities themselves,
like Basra and Kufa in Iraq
and Fustat in Egypt. Some cities also
had agreements with the Muslims,
such as during the Siege of
Jerusalem in 637 CE.
[60][61][62][63]
[64]
[65]
[66]
[citation needed]
According to some books the town

of Caesarea was taken by Muawiyah
in 640, when the last Byzantine
Roman garrison in Syria and Palestine
surrendered. But according to Al-Imam
Al-Waqidi, the author of the oldest
history books on Islam it was
Muawiyah friend 'Amr ibn al-'As who
expelled the Roman army from
Caesarea. 'Amr ibn al-'As who along
[67]
with Muawiyah's brother Yazid ibn Abi

Sufyan who later became the
governor of Syria, expelled the Roman
armies from many Syrian cities and
later 'Amr ibn al-'As also moved into
Egypt. Al-Waqidi's books, along with
other early history books like alBaladhuri also illustrate the hugely
important role early Muslim women
played in society.
[68]
[43]
Under Muawiyah's governance the

Syrian army became a major military
force. He picked out the best leaders
from various tribes where as else
where in the state the military units
were still based along tribal lines. He
personally saw to the comfort and the
equipment of the troops, increased
their pay and paid them on a regular
basis when they were on duty. He kept
the troops in training by an annual
expedition against the Byzantines and
therefore kept the Byzantines in a
constant state of unease and therefore
kept his northern border safe. He took
Qaysariyya in 19 AH. He encouraged
innovations in military technology.
Muawiyah armies used Minjenique
machines to propel large stones onto
enemy ramparts. He modernized the
army, introducing specialized units for
desert combat and snowy terrains.
New forts were also built.
[69]
Muawiya left the Byzantine and

Persian administrative structures
intact, being sure not to give his
largely non-Muslims subjects any
incentive to revolt
[70]
Postal system, which was created by

Omar ibn al Khattab for military use,
was now opened to the public by
Muawiya. Uthman dismissed 'Amr
ibn al-'As from governorship of Egypt
so Muawiyah asked him to join him in
Syria.
[71]
Battle of the Masts and

expansion onto the
Mediterranean[edit]
Byzantine Roman Empire By 650 CE
In The Great Arab Conquests, Hugh

Kennedy writes: "The emperor
Heraclius had died on 11 February
641, two months before the surrender
of Babylon. He had ordained that
imperial authority should be shared
between his sons, Constantine and
Heraclius."
[72]
Muawiya was one of the first to realize

the full importance of having a navy;
as long as the Byzantine fleet could
sail the Mediterranean unopposed, the
coast line of Syria, Palestine and
Egypt would never be safe. Muawiyah
along with Adbullah ibn Sa'd the new
governor of Egypt successfully
persuaded Uthman to give them
permission to construct a large fleet in
the dockyards of Egypt and Syria
[73][74]
Therefore to stop the Byzantine

harassment from the sea during
theArab-Byzantine Wars, in 649
Muawiyah set up a navy; manned
byMonophysitise
Christians, Copts and Jacobite Syrian
Christians sailors and Muslim troops.
[73]
[74]
During his naval expeditions in 28 AH

he took Rhodes and later in 29 AH he
took Cyprus. He was accompanied
by his wife, Katwa, who died in the
course of the expedition. Muawiyah
had asked Umar once and Uthman
twice for permissions to undertake
[69]
such naval expeditions.

The
second time Uthman said "If you cross
with your wife, we will allow you to do
this". Therefore he embarked with
several ships and his wife. Umm
Haram, the wife of Ubada ibn asSamit also went on this expedition.
The Cypriots capitulated with terms.
[69][73][74]
[69][74]
In the book "The Great Arab

Conquests" Hugh Kennedy writes "In
649 the governor of Syria, Muawiya,
later to be the first Ummayyad caliph,
sent a naval expedition against
Cyprus. Interestingly the date of the
invasion is confirmed by a Greek
inscription commemorating the
restoration of a basilica at Soli, which
had been damaged by the raid, by
Bishop John in 655. This is an almost
unique contemporary reference to
destruction and rebuilding at the time
of the first Muslim conquests"
[74]

Conquests" Hugh Kennedy writes
"After the first successful raid, the
people of Cyprus were obliged to pay
an annual tribute to the Muslims. They
already paid a tribute to the
Byzantines, so the island came under
a sort of joint rule, both sides received
some money but neither maintained a
permanent garrison. In 654 Muawiya
invaded again because, the Muslims
claimed, the Cypriots had offered
ships to help the Byzantines against
them, so breaking the terms of the
treaty. The Muslim fleet is said to have
consisted of 500 ships and carried a
force of 12,000 regular soldiers (that
is, men whose names were entered in
the diwan). At this time Muawiya is
reported to have erected mosques
and built a new city on the island in
which he settled men from Ba'albak as
a garrison and gave them salaries."
[74]
The first real naval engagement

between the Muslim and the
Byzantine navy was the socalled Battle of the Masts (Dhat alsawari) or battle of Phoenix off the
Lycian coast in 655. This resulted in
the defeat of the Byzantine navy at
[75]
the Battle of the Masts in 655, opening

up the Mediterranean.
[73][74][76][77][78][79][80]
In the Battle of the Masts, Muawiyah's

new Arab navy of 200 ships, defeated
the well established Roman Navy of
700 to 1000 ships and sank 500 of
their ships
[58][75]
Before the battle,

chronicler Theophanes the
Confessor says, the Emperor
dreamed of being at Thessalonika;
this dream predicted his defeat
against the Arabs because the word
Thessalonika is similar to the
sentence "thes allo niken", which
means "gave victory to another (the
enemy)".
[81]

"According to the Arabic sources, the
campaign began when emperor
Constans II (641-68) assembled a
naval expedition to oppose the Muslim
conquest of North Africa"
[75]

Conquests" Hugh Kennedy says that
"The longest account of the battle we
have is given by Ibn Abd al-Hakam,
who used sources from Egypt,
presumably collected there because
many of the men in the Arab fleet
came from Egypt and returned there.
The Byzantines had 1000 ships
compared with the Muslims 200. The
commander held a council of war at
which one of the speakers said in an
encouraging way that a small group
could win over a much larger one if
God supported them. With the Muslim
morale thus bolstered, the two fleets
approached each other and the
fighting began with bows and arrows
(nabl wa nushab)". Soon the ships
were tied together and the fighting
was with swords.
[82]
[82]

"According to Theophanes Greek
account, Muawiya was preparing a
fleet for an attack on Constantinople.
While the fleet was being prepared in
Tripoli (Lebanon), the sons of

Bucinator [the Trumpeter] broke into
the prison in Tripoli and released a
large number of Byzantine captives
there. They then sacked the town and
killed the governor, before escaping to
Byzantine territory. Muawiya, however
was not deterred and the fleet,
commanded by one Abu'l Awar duly
set out. The emperor Constans joined
battle at Phoenix in Lycia woefully ill
prepared. The sea was soon full of
Byzantine blood and the emperor
threw off his imperial robes to make
his escape undetected. He was saved
only by one of the sons of Bucinator,
who rescued him from the water and
was killed in his place."
[82]
Under the instructions of the

caliph Uthman ibn al-Affan, Muawiyah
then prepared for the siege of
Constantinople.
[74]
As Uthman ibn al-Affan became very

old, Marwan I a relative of Muawiyah
slipped into the vacuum and became
his secretary and slowly assumed
more control and relaxed some of the
restrictions on the governors.
[83]
Sabaites, Qurra and the

Kharijities[edit]
The Qur'an and Muhammad talked
about racial equality and justice as in
the The Farewell Sermon.
Tribal and nationalistic differences
were discouraged. But after
Muhammad's death the old tribal
differences between the Arabs started
to resurface. Following the RomanPersian Wars and the Byzantine
Sasanian wars deep rooted
differences between Iraq, formally
under the Persian Sassanid
Empire and Syria formally under
the Byzantine Empire also existed.
Each wanted the capital of the newly
established Islamic State to be in their
area.
[84][85][86][87][88][89]
[90]
[91]
Sects started to form, among them the

Sabaites named after Abdala Ben
Saba
[92]
At-Tabri (5:66) reported that when a

man called "Abdullah ibn Saba" came
to Syria, he met Adu Dharr. He Said
"Adu Dharr, aren't you amazed at
Muawiya saying, "The property is the
property of Allah. Doesn't everything
belong to Allah?' It seems he means
to cut it off from the Muslims and
erase the name of the Muslims!" Abu
Dharr therefore went to him and said
"What leads you to call the property of
the Muslims the property of Allah?"
Muawiya said "May Allah have mercy
on you, Adu Dharr! Are we not the
slaves of Allah and all property is His
property and all creation is His
creation and all the affair is His affair?"
Abu Dharr said "Do not say that."
Muawiya said "I do not say that it does
not belong to Allah, but I say, 'The
property of the Muslims'" Adbullah ibn
Saba came back to Abu Dharr who
them said to him "Who are you? By
Allah, I think that you are a Jew." Then
Ibn Saba went to Abdullah ibn asSamit and attempted to make his
discontented. 'Adbullah took him to
Muawiya and said "By Allah this is one
who sent Abu Dharr to you".
Much of the Jewish literature on
Adbullah ibn Saba regards him as an
apostate from Judaism too.
[93][94][95][96]
There was also the movement

towards more autonomous tribal
groupings which was particularly
strong in Kufa, in Iraq, they wanted to
rule their own states. Amongst them
developed a group called the Qurra
who later became known as the
Kharijities.
[97][98]
The Qurra are referenced in many

Hadith from the period of Muhammad,
Abu Bakr and Umar in Sahih Al
Bukhari (Volume 6, Book 60, Number
201 and Volume 6, Book 61, Number
509 and Volume 8, Book 75, Number
403):
The Qurra had taken part in the Battle
of Yamama. But the Qurra never
listened to orders and would start
battles even when they were ordered
not to and were heavily out numbered.

At Yamamah, Khalid ibn al-Walid
wrote to them and Ikrimah to just
observe the forces of Musaylimah at
Yamamah, but not start fighting until
he had arrived. Shurahbil bin Hasanah
was also being sent to help them. But
even though they were heavily out
numbered, they disobeyed their orders
and started a battle and as a result
suffered heavy casualties. They later
disobeyed orders and started the
Battle of the Camel and the Battle of
Saffin and did the same against Ali in
the Battle of Nahrawan even through
they were heavily out numbered.
[99]
Volume 6, Book 60, Number 201 :

Narrated by Zaid bin Thabit Al-Ansari
"...Abu Bakr sent for me after the
(heavy) casualties among the warriors
(of the battle) of Yamama (where a
great number of qurra' were killed).
'Umar was present with Abu Bakr who
said, 'Umar has come to me and said,
The people have suffered heavy
casualties on the day of (the battle of)
Yamama, and I am afraid that there
will be more casualties among the
qurra' at other battle-fields ...
Volume 9, Book 92, Number 386 :
Narrated by Hammam
Hudhaifa said, "O the Group of Alqurra! Follow the straight path, for
then you have taken a great lead (and
will be the leaders), but if you divert
right or left, then you will go astray far
away."
Al-Masudi calls them the "ahl al-qar
wa l-ashraf" The earliest reference to
these people are as Ajl al-Qura, the
people of the village, those who fought
with Abu Bakr against the desert tribes
of Yamama during the Ridda when
some of the tribes refused to pay
taxes.
The Qurra had political
and economic interests that were
different from those of Ali or
Muawiyah. They had served in the
Ridda wars and had been granted
trusteeship over some of the lands in
Sawad in Iraq and were now called
[98][100][101]
Ahl al Ayyam, those who had taken

part in the eastern conquests.
They
then became known as the Qurra and
received the highest stipend of the
Muslim army, the sharaf al ata and
they had the use of the best lands
which they came to regard as their
private domain. The Qurra received
stipends varying between 2,000 and
3,000 dirhams, while the majority of
the rest of the troops received only
250 to 300 dirhams. The other Ridda
tribesmen in Kufa, in Iraq, resented
the special position given to the Qurra.
The tension between the Ridda
tribesmen and the Qurra threatened
the Qurra's newly acquired prestige.
The Qurra therefore felt obliged to
defend their position in the new but
rapidly changing society. Uthman's
policies of reducing their status
threatened their interests.
[98][100]
[98][98][100][101]
The Qurra were mainly based in Kufa,

in Iraq.
They had not been involved
in Syria. But later when Uthman
declined to give them more lands in
Persia
they felt that their status
was being reduced and therefore
started to cause trouble. He also
removed the distinction between the
Ridda and pre-Ridda tribesmen which
was not to their liking and lessened
their prestige.
[98][100]
[98][100]
[70][98]
[98][100][101]
The Qurra had previously been desert

nomads and some were also bandits
and had joined to Muslims so that they
could gain lands and status and
become the new aristocrats in
Iraq But later when Uthman imposed
restrictions on them and prevented
them from becoming landlords in Iran
they rebelled.
[98]
[39][98][101]
Some of the people with their tribal

names as Qurra had been expelled
from Kufa, in Iraq, for fomenting
trouble and were sent to Muawiyah in
Syria. Muawiyah then said to them:
"You are people from the Arabs. You
have importance and are heard. You
have obtained nobility by Islam. You
have conquered the nations and you
have won their positions and their

inheritance. I have heard that you
resent the Quraysh. If it had not been
for the Quraysh, you would have been
considered abased as you were
before, However, they are still your
Imams today and your shelter, so do
not impede your shelter. Your Imamns
are patient with you in the face of your
injustice and endure the trouble that
you cause. By Allah, either you will
cease or Allah will try you with
someone who will be hard on you.
Then you will share with them in what
you brough about on the populace
while you were alive and after your
death. "
[102]
The Qurra Arabs had previously been

desert nomads and bandits. One of
them then spoke with great arrogance
and said to Muawiyah
"How much you go on about authority
and the Quraysh! The Arabs (meaning
they the Qurra) were eating from the
hilts of their swords while the Quraysh
were nothing but merchants!" He then
said "As for the shelter you
mentioned, when the shelter is
pierced, then come to us" meaning
that they will remove the Quraysh and
will rule them selves.
[103]
Muawiyah then said to him "I remind

you by Islam and yet you mention the
Jahiliyya (meaning their days before
Islam)"
[103]
Muawiyah then wrote to Uthman

saying: "Some people have come to
me who have neither intellect nor
deen (faith). Islam is burdensome to
them and justice vexes them. They do
not aim for Allah in anything nor do
they speak by any proof. They are
busy with sedition and appropriating
the property of the non Muslims. Allah
is the One who will test and try them.
Then He will be the One to disgrace
them and humiliate them. They are
those who injure people."
[104]
Then they were sent to Abdur r

Rahman ibn Khalid ibn Walid. He said
to them:
"Tools of Shaytan! You have no

welcome! Shaytan has returned in
sorrow and yet you are still active!
May Allah disappoint Abdur Rahman if
he does not discipline you until he
makes you feel regret! O company of
a people whom I do not know to be
Arab or non Arab, you will not say to
me what I heard you said to
Muawiyah! I am the son of Khalid ibn
al-Walid. I am the son of the one who
was tested by the teeth. I am the son
of the one who knocked out the
Ridda!" He mentioned the Ridda
and not the defeat of the Byzantine or
the Persian because he recognized
that these people were an internal
threat. The Qurra had previously
fought in the Ridda wars alongside
Khalid ibn al-Walid but now had
political and economic interests that
were different from the rest of the
Muslims.
[104]
[105]
Abdur r Rahman ibn Khalid ibn Walid

then sent them to Uthman in Madina.
In Madina they took an oath that they
will not cause trouble and following the
example of Muhammad, Uthman
accepted their word and let them go.
They then split up and went to
various different Muslim centers and
started fomenting rebellion,
particularly in Egypt.
[105]
[92]
In Shadow of the sword, The Battle for

Global Empire and the End of the
Ancient World, Tom Holland
writes "Uthman was not content to
divide up the loot of the old empires in
the time-honoured manner of a bandit
chieftain sharing out plunder after a
successful raid. The Arabs, so it
seemed to the new Amir had moved
on from that. The conquerors, if they
were to make best use of the defeated
superpowers bureaucracies, would
themselves have to accept certain
disciplines: a central administration,
not least, and a clear-cut chain of
command. Precisely the marks of
slavery, in short, that the desert Arabs
had always derided."
[106]
The Qurra then felt that Abu Musa

al_Ashari could look after their
interests better. Sa'id ibn al-As, the
governor in Kufa, in Iraq, then wrote to
Uthman "I have no power at all over
Kufa with Al-Ashtar and his friends
who are called al-qurra, and they are
idiots" In 655/634 the Qurra stopped
Uthans governor Sa'id ibn al-As at
Jara'a, preventing him from entering
Kufa and declared Abu Musa al-Ashari
to be their governor. (Later the Qurra
proposed Abu Musa al_Ashari as the
arbitrator against the wished of Ali
after the Battle of Saffin because they
felt that he could also better represent
their interests there and split away
from Ali and became officially known
as the Khawarij.)
[107]
[107]
In 656, The Qurra

approached Muhammad ibn Abi
Bakr the son of Abu Bakr and the
adopted son of Ali ibn Abi Talib and
the great grandfather of Ja'far alSadiqand asked him why he was not a
governor. They had fought under the
service of his father in the Ridda wars.
When Ali first heard about the siege of
Uthman, he sent his sons Hassan and
Hussayn to protect Uthman. Zubayr
ibn Awwam sent his son Abdullah ibn
Zubair and Talha ibn Ubaydullah sent
his son also sent his son to protect
Uthman.
But the Qurra went
around them, climbed a wall and
ended up killing Uthman ibn al-Affan.
[108]
[108][109]
[110]
According to Encyclopedia of Islam,

Muawiyah sent a relief force led by
Habib ibn Maslama al-Fihri to protect
Uthman, but events moved so fast that
Uthman got killed before they arrived,
so they turned back from the wadi I
kura
According to al-Baladhuri
one of the earliest books of these
events Ali was furious and slapped
Hassan and Hussein saying "How did
he get killed when you were at the
door?"
[12][108][111][112]
[113]
There were references to these

people in earlier texts too. Ab Dharr
narrated that Muhammad said:

Ahmad, Muslim, and Ibn Mjah
There will definitely be a people after
me from my nation who recite the
Quran yet it will not even reach
beyond their throats. They will pass
through the religion as an arrow
passes through a target, then they will
not return back to it. They are the
worst of people, the worst of all
creatures.
[114]
al-Bukhr, Muslim, Ab Dwd, and

al-Nas` all recorded a Hadth from
Ab Sad al- Khudr (
) that
he said: Al (
) sent some
gold to the prophet ( (
)
so divided and distributed it among
four groups: al-Aqra Ibn Hbis alHanz al, al-Mujshi, Uyaynah Ibn
Badr al-Fazr, and Zayd al-T`; a
man from the Nabhn tribe and
Alqamah Ibn Ulthah al-mir; then a
man from the Kilb tribe. (The
Muslims of) Quraysh and the residents
of Medina became upset and said,
He gives to the noble one from Najd
and leaves us? The prophet (
) ( said: ( I am only trying

to unite their hearts. Then a man with
sunken eyes, thick cheeks, a high
forehead, a thick beard, and a shaven
head came up and said, Fear Allah,
Muhammad! He replied:

Who would obey Allah if I were
disobedient (to Him)? Allah trusts me
with regards to the people of the earth
but you dont trust me? After the
man left, he said:

(
(
(

(

From the progeny of this man,
or he said, From the offspring of this
man, there will come a people who will
recite the Quran but it will not go
beyond their throats. They will go
through the religion like a arrow going
through a target. They will murder the
people of Islam while ignoring the
people of idol-worship." I think he also
said "If I were to reach them (their
[115]
time), I would destroy them like the

people of d were destroyed.
[116][117][118]
Some modern scholars like R. E.

Brunnow trace the origins of the Qurra
and the Kharitites back to Bedouin
stock and desert tribesmen, who had
become soldiers not out of
commitment to Islam but to share the
spoils. Brunnow held that the
Kharijites were Bedouin Arabs
(Beduinenaraber) or full blooded
Arabs.
[98]
First Fitna[edit]
Main articles: Battle of the
Camel and Battle of Siffin
Ali was then asked by the people in
Madina to become the Caliph. But Ali
said:
"Leave me and seek some one else.
We are facing a matter which has
(several) faces and colours, which
neither hearts can stand nor
intelligence can accept. Clouds are
hovering over the sky, and faces are
not discernible. You should know that
if I respond to you I would lead you as
I know and would not care about
whatever one may say or abuse. If
you leave me then I am the same as
you are. It is possible I would listen to
and obey whomever you make in
charge of your affairs. I am better for
you as a counsellor than as chief."
[119][non-
primary source needed][third-party source needed]
Ali later wrote in a letter "I did not

approach the people to get their oath
of allegiance but they came to me with
their desire to make me their Amir
(ruler). I did not extend my hands
towards them so that they might swear
the oath of allegiance to me but they
themselves extended their hands
towards me".
[120][non-primary source needed][third-party source needed]
Ali later assumed the position of

caliph. Following the Roman-Persian
Wars and the ByzantineSasanian
wars there were deep rooted
differences between Iraq, formally
under the Persian Sassanid
Empire and Syria formally under

the Byzantine Empire. The Iraqis
wanted the capital of the newly
established Islamic State to be in Kufa
so as to bring revenues into their area
and oppose Syria. They convinced
Ali to come to Kufa and establish the
capital in Kufa, in Iraq. Ali later
moved the capital to Kufa. Muawiyah
the governor of Syria, a relative
of Uthman ibn al-Affan and Marwan
I wanted the culprits arrested. Marwan
I and the Qurra manipulated every one
and created conflict. This later
resulted in the first civil war (the "First
Fitna").
[121]
[121]
[121]
Muawiyah, the governor of Syria, a

relative of Uthman ibn alAffan and Marwan I wanted the
culprils arrested.
Aisha, Talhah and Zubayr ibn alAwam also asked Ali to arrest the
culprits.
[122]
When Ali decided to take on

Muawiyah, Aisha, Talhah and Zubayr
ibn al-Awam then went to Kufa to talk
to Ali. Muawiyah did not go to Basra
with Aisha, Talhah and Al-Zubayr. He
was in Damascus at the time.
[122]
The talks lasted for months. Zubair

who was Ali's and Muhammad's
cousin did not want fellow Muslims to
fight. He said to Ali "What a tragedy
that the Muslims who had acquired the
strength of a rock are going to be
smashed by colliding with one
another".
[123]
Some chieftains of the Kufa tribes

contacted their tribes living in Basra.
A Chieftain contacted Ali to settle
the matter. Ali did not want to fight
and he agreed. He then contacted
Aisha and spoke to her, "Is it not
wise to shed the blood of five
thousand for the punishment of five
hundred" She agreed to settle the
matter. Ali then met Talha and Zubair
and told them about the prophecy of
Muhammad. Both of them did not
want to fight and left the field.
Everyone was happy, but not the
[123]
[123]
[123]
[123]
[123]
[123]
people who had killed Uthman and the

supporters of Ibn Saba. They
thought that if a settlement was
reached, they would not be safe.
The Sabaites launches a night
attack and started burning the tents.
Ali was restraining his men but
nobody was listening, as every one
thought that the other party had
committed break of trust. Confusion
prevailed throughout the night. The
Qurra and the Sabaites attacked the
Umayyads and the fighting started.
Qazi K'ab of Basra advised Aysha to
mount her camel tell people to stop
fighting. Ali's cousin Zubair, was by
then making his way to Medina and he
was killed in an adjoining valley by a
Sabait called Amr ibn Jarmouz. Amr
ibn Jarmouz had followed Zubair and
murdered him while he was in his
prays. Talhah also left. On seeing
this, Marwan who was manipulating
everyone shot Talhah with a poisoned
arrow saying that he had disgraced
his tribe, by leaving the field. With
the two generals Zubair and Talhah
gone confusion prevailing and the
Qurra, the Sabaites and the
Umayyads fought.
Aisha's
brother Muhammad ibn Abi Bakr, who
was Ali's commander, then
approached Aisha. Ali pardoned Aisha
and her brother Muhammad ibn Abi
Bakr escorted her back to Medina.
Ali also released Marwan.
[123]
[123]
[123]
[123]
[123]
[123]
[123]
[124]
[123]
[124][125]
[124]
Ali's inability to punish the murderers

of Uthman and Muawiyahs refusal to
pledge allegiance eventually led to Ali
moved his army north to confront
Muawiyah. The two armies encamped
themselves at Siffin for more than one
hundred days, most of the time being
spent in negotiations. Neither side
wanted to fight. Then on 11th Safar 37
AH, the Iraqis under Ashtar's
command, the Qurra, in Ali's army,
who had their own camp started the
fighting in earnest which lasted three
days. The loss of life was terrible.
Suddenly one of the Syrians, Ibn
Lahiya, out of dread of the fitna and
unable to bear the spectacle rode
forward with a copy of the Quran on

the ears of his horse to call for
judgement by the book of Allah, and
the other Syrians followed suit.
Everyone on both sides took up the
cry, eager to avoid killing their follow
Muslims - except for the conspirators.
The majority of Ali's followers
supported arbitration. Nasr b
Muzahim, in one of the earliest source
states that al-Ash ath ibn Qays, one of
Ali's key supporters and a Kufan, then
stood up and said:"O company of
Muslims! You have seen what
happened in the day which has
passed. In it some of the Arabs have
been annihilated. By Allah, I have
reached the age which Allah willed
that I reach. but I have never ever
seen a day like this. Let the present
convey to the absent! If we fight
tomorrow, it will be the annihilation of
the Arabs and the loss of what is
sacred. I do not make this statement
out of fear of death, but I am an aged
man who fears for the women and
children tomorrow if we are
annihilated. O Allah, I have looked to
my people and the people of my deen
and not empowered anyone. There is
no success except by Allah. On Him I
rely and to Him I return. Opinion can
be both right and wrong. When Allah
decides a matter, He carries it out
whether His servants like it or not. I
say this and I ask Allah's forgiveness
for me and you." Then, Nasr b
Muzahim says people looked at
Muawiya who said "He is right, by the
Lord. If we meet tomorrow the
Byzantines will attack our women and
children and the people of Persia will
attack the women and children of Iraq.
Those with forebearance and
intelligence see this. Tie the copies of
the Quran to the ends of the spears".
So the fighting stopped.
[126]
The estimated casualties were that

Ali's forces lost 25,000, while
Muawiyah's forces lost 45,000.
[127]
Every time Ali tried to negotiate the

Qurra and the Sabait started wars and
launched night attacks, fearing that if

there was peace, then they will be
arrested.
[128]
Appointment of
Arbitrators[edit]
It was decided that the Syrians and
the residents of Kufa, in Iraq, should
nominate an arbitrator, each to decide
between Ali and Muawiya. The
Syrians choice fell on Amr bin al-A'as
who was the rational soul and
spokesman of Muawiya. 'Amr ibn
al-'As was one of the generals
involved in expelling the Romans from
Syria and also expelled the Romans
from Egypt. A few years earlier 'Amr
ibn al-'As with 9,000 men in Palestine
had found himself confronting
Heraclius' 100,000 army until Khalid
crossed the Syrian desert from Iraq to
assist him. He was a highly skilled
negotiator and had previously been
used in negotiations with the Heraclius
the Roman Emperor. Ali wanted
Malik Ashtar or Abdullah bin Abbas to
be appointed as an arbitrator for the
people of Kufa, Iraq, but the Qurra
strongly demurred, alleging that men
like these two were, indeed,
responsible for the war and, therefore,
ineligible for that office of trust. They
nominated Abu Musa al-Ashari as
their arbitrator. (During the time of
Uthman, they had appointed Abu
Musa al-Ashari as the Governor of
Kufa and removed Uthams governor
before they started fighting Uthman)
Ali found it expedient to agree to this
choice in order to ward off bloody
dissensions in his army. According to
"Asadul Ghaba", Ali had, therefore,
taken care to personally explain to the
arbitrators, "You are arbiters on
condition that you decide according to
the Book of God, and if you are not so
inclined you should not deem
yourselves to be arbiters."
[129]
[129]
[130]
[131]
The Iraqis under Ali and the Syrians

under Muawiyah were not split over
their faith
but
over when to bring the people who
killed Uthman to justice. Ali also

wanted to bring them to justice but the
dispute was over the timing.
According to early Shia sources Ali
later wrote:
"The thing began in this way: We and

the Syrians were facing each other
while we had common faith in one
Allah, in the same Prophet (s) and on
the same principles and canons of
religion. So far as faith in Allah and the
Holy Prophet (s) was concerned we
never wanted them (the Syrians) to
believe in anything over and above or
other than what they were believing in
and they did not want us to change
our faith. Both of us were united on
these principles. The point of
contention between us was the
question of the murder of Uthman. It
had created the split. They wanted to
lay the murder at my door while I am
actually innocent of it.
I advised them that this problem
cannot be solved by excitement. Let
the excitement subside, let us cool
down; let us do away with sedition and
revolt; let the country settle down into
a peaceful atmosphere and when
once a stable regime is formed and
the right authority is accepted, then let
this question be dealt with on the
principles of equity and justice
because only then the authority will
have power enough to find the
criminals and to bring them to justice.
They refused to accept my advice and
said that they wanted to decide the
issue on the point of the sword.
When they thus rejected my proposal
of peace and kept on sabre rattling
threats, then naturally the battle, which
was furious and bloody, started. When
they saw defeat facing them across
the battlefield, when many of them
were killed, and many more wounded,
then they went down on their knees
and proposed the same thing, which I
had proposed before the bloodshed
had begun.
I accepted their proposal so that their

desire might be fulfilled, my intentions
of accepting the principles of truth and
justice and acting according to these
principles might become clear and
they might have no cause to complain
against me.
Now whoever adheres firmly to the
promises made will be the one whose
salvation will be saved by Allah and
one who will try to go back upon the
promises made, will fall deeper and
deeper into heresy, error and loss. His
eyes will be closed to realities and
truth in this world and he will be
punished in the next world."
[132][non-primary source
needed][third-party source needed]
Encyclopedia of Islam says

"According to the non Muslim view the
Syrians were winning" Either way,
neither the Syrians nor the Iraqis
wanted to fight and the battle was
stopped.
[133]
When the arbitrators assembled at

Daumet-ul-Jandal, which lay midway
between Kufa and Syria and had for
that reason been selected as the
place for the announcement of the
decision, a series of daily meetings
were arranged for them to discuss the
matters in hand. When the time
arrived for taking a decision about
the caliphate, Amr bin al-A'as
convinced Abu Musa al-Ashari into
entertaining the opinion that they
should deprive both Ali and Muawiya
of the caliphate, and give to the
Muslims the right to elect the caliph.
Abu Musa al-Ashari also decided to
act accordingly. As the time for
announcing the verdict approached,
the people belonging to both parties
assembled. Amr bin al-A'as requested
Abu Musa to take the lead in
announcing the decision he favoured.
Abu Musa al-Ashari agreed to open
the proceedings, and said, "We have
devised a solution after a good deal of
thought and it may put an end to all
contention and separatist tendencies.
It is this. Both of us remove Ali as well
as Muawiya from the caliphate. The
Muslims are given the right to elect a

caliph as they think best."
[134]
Ali refused to accept the verdict of him

stepping down and for an election to
be held and found himself technically
in breach of his pledge to abide by the
arbitration.
This put Ali in a weak
position even amongst his own
supporters. The most vociferous
opponents of Ali in his camp were the
very same people who had forced Ali
to appoint their arbitrator, the Qurra
who then became known as
the Kharijites. Feeling that Ali could
no longer look after their
interests Also fearing that if there
was peace, they could be arrested for
the murder of Uthman they broke
away from Ali's force, rallying under
the slogan, "arbitration belongs to God
alone." The Qurra then became
known as the Kharijites ("those who
leave"). The Kharijites then started
killing other people.
[135][136][137]
[135]
[134]
[98]
[134]
When Ali moved his forces north

against Muawiyah during the outbreak
of the Muslim Civil War in 656, it
bought a precious breathing pause for
Byzantium, which Emperor Constans
II (r. 641668) used to shore up his
defences and initiate a major army
reform with lasting effect: the
establishment of the themata, the
large territorial commands into which
Anatolia, the major contiguous territory
remaining to the Empire, was divided.
The themata would form the backbone
of the Byzantine defensive system for
centuries to come.
[138]
After the battle of Saffin the Qurra

realised that Ali could not safeguard
their interests and therefore split off
and formed their own Party called the
Kharijites and later developed into an
anarchist movement and plagued
successive governments even Harun
the Abbasid ruler died fighting the
Kharijites
[98]
[70]
They also started killing Ali's

supporters. They considered anyone
who was not part of their group as an

unbeliever.
[98]
In the best selling book, Shadow of

the sword, The Battle for Global
Empire and the End of the Ancient
World, Tom Holland writes "The
Kharijites argued a true believer would
have trusted his fate not to diplomacy
but to ongoing warfare and God will
decide." Even though they them
selves had put forward their
representative and become a party of
them selves, so that the negotiations
could go in their favor and satisfy their
own political and economic interests.
Tom Holland says that "they then
condemned Ali as an unbeliever, as
the man who had strayed from the
Strait Path. The fact that he was
Muhammad's nephew only confirmed
them in their militancy of their
egalitarianism; that the true
aristocracy was one of piety and not
blood. Even a Companion of the
Prophet, if he did not pray until he
developed marks on his forehead. If
he did not look pale and haggard from
regular fasting, if he did not live like a
lion by day and a monk by night,
ranked in the opinion of the Kharijites
as no better than an apostate." They
then developed even more twisted
views. Tom Holland writes "Other
Kharijites, so it was reported, might go
out and with their swords into the
markets while people would stand
around not realizing what was
happening; they would shout "no
judgment except God!" and plunge
their blades into whom ever they could
reach and go on killing until they them
selves were killed.
[139]
[140]
In 659 Ali's forces finally moved

against the Kharijites and they finally
met in the Battle of Nahrawan.
Although Ali won the battle, the
constant conflict had begun to affect
his standing. Tom Holland writes "Ali
won a victory over them as crushing
as it was to prove pyrrhic: for all he
had done, in effect was to fertilise the
soil of Iraq with the blood of their
[134]
martyrs. Three years later, and there

came the inevitable blowback: a
Kharijite assassin.".
[140]
The Kharijites caused so much trouble

that in both the Sunni and the Shia
books Ali said:"With regard to me, two
categories of people will be ruined,
namely he who loves me too much
and the love takes him away from
rightfulness, and he who hates me too
much and the hatred takes him away
from rightfulness. The best man with
regard to me is he who is on the
middle course. So be with him and be
with the great majority of Muslims
because Allahs hand of protection is
on keeping unity. You should beware
of division because the one isolated
from the group is a prey to Satan just
as the one isolated from the flock of
sheep is a prey to the wolf. Beware!
Whoever calls to this course [of
sectarianism], kill him, even though he
may be under this headband of
mine."(Nahjul Balagha, Sermon 126)
[non-
primary source needed][third-party source needed]
While dealing with the Iraqis, Ali found

it hard to build a disciplined army and
effective state institutions to exert
control over his areas and as a result
later spent a lot of time fighting
the Kharijites. As a result, on the
Eastern front, Ali found it hard to
expand the state.
[141]
At about the same time, unrest was

brewing in Egypt. The governor of
Egypt, Qais, was recalled, and Ali had
him replaced with Muhammad ibn Abi
Bakr (the brother of Aisha and the son
of Islam's first caliph Abu Bakr).
Muawiyah allowed 'Amr ibn
al-'As to invade Egypt and 'Amr did so
successfully. Amr had first taken
Egypt eighteen years earlier from the
Romans but had been dismissed by
Uthman. Muhammad ibn Abi
Bakr had no popular support in Egypt
and managed to get together 2000
men but they dispersed without a fight.
Muhammad ibn Abi Bakr was killed.
Many Umayyads held Muhammad ibn
Abi Bakr responsible for starting all
[142]
[142]
[142]
this off after the Qurra misled him by

tempted him by saying why aren't you
a governor. According to Shia sources
Ali had asked the people of Kufa to go
to Egypt but they refused to leave
Kufa. After which according to early
Shia sources Ali wrote to Abdullah Ibn
Abbas referring to the people of Kufa
"I feel disgusted and pray to Allah to
relieve me of the society of such
faithless and worthless people."
Muhammad ibn Abi
Bakr death deeply affected both Ali
and Aisha. Muhammad ibn Abi Bakr
was raised by Ali and then his
son Qasim ibn Muhammad ibn Abu
Bakr was raised by Aisha. Qasim ibn
Muhammad ibn Abu Bakr was the
grandson of Abu Bakr and the
grandfather of Ja'far al-Sadiq. Aishas
also taught her nephew Urwah ibn
Zubayr. He then taught his
son Hisham ibn Urwah, who was the
main teacher of Malik ibn Anas whose
views many Sunni follow. Malik ibn
Anas then taught Imam Al-Shafii and
he then taught Imam Ahmad ibn
Hanbal.
[143][non-primary
source needed][third-party source needed]
Amr had popular support in Egypt

amongst the Coptic Christian
population. In the book "The Great
Arab Conquests" Hugh Kennedy
writes that Cyrus the Roman governor
had expelled the Coptic patriarch
Benjamin into exile. When Amr
occupied Alexandria, a Coptic
nobleman (duqs) called Sanutius
persuaded him to send out a
proclamation of safe conduct for
Benjamin and an invitation to return to
Alexandria. When he arrived, after
thirteen years in concealment, Amr
treated him with respect. He was then
instructed by the governor to resume
control over the Coptic Church. He
arranged for the restoration of the
monasteries in the Wadi Natrun that
had been ruined by the Chalcedonian
Christians, which still exists as a
functioning monastery in the present
day."
[144]
On Amr's return the Egyptian

population also worked with Amr. In
the book "The Great Arab Conquests"
Hugh Kennedy writes "The pious
biographer of Coptic patriarch
Benjamin presents us with the striking
image of the patriarch prayed for the
success of the Muslim commander
Amr against the Christians of the
Cyrenaica. Benjamin survived for
almost twenty years after the fall of
Egypt to the Muslims, dying of full
years and honour in 661. His body
was laid to rest in the monastery of St
Macarius, where he is still venerated
as a saint. There can be no doubt that
he played a major role in the survival
of the Coptic Church" Coptic
patriarch Benjamin also prayed for
Amr when he moved to take Libya.
[145]
[144]
[146]

"Even more striking is the verdict of
John of Nikiu. John was no admirer of
Muslim government and was fierce in
his denunciation, but he says of Amr:
'He extracted the taxes which had
been determined upon but he took
none of the property of the churches,
and he committed no act of spoliation
or plunder, and he preserved them
throughout all his days'"
[147]

Conquests" Hugh Kennedy writes "Of
all the early Muslim conquests, that of
Egypt was the swiftest and most
complete. Within a space of two years
the country had come entirely under
Arab rule. Even more remarkably, it
has remained under Muslim rule ever
since. Seldom in history can so
massive a political change have
happened so swiftly and been so long
lasting"
[147]
Uqba then used Egypt as a launch

pad to move across North Africa all
the way to the Atlantic ocean. In the
book "The Great Arab Conquests"
Hugh Kennedy writes "When Uqba
reached the Atlantic. The moment has
passed into legend. He is said to have
ridden his horse into the sea until the
[148]
water came up to its belly. He shouted

out 'O Lord, if the sea did not stop me,
I would go through lands like
Alexander the Great (Dhu'l lQarnayan), defending your faith' The
image of the Arab warrior whose
progress in conquering in the name of
God was halted only by the ocean
remains one of the most arresting and
memorable in the whole history of the
conquests.
[149]
Peace treaty with Hasan[edit]

Ali was assassinated by Kharijites in
661. On the 19th of Ramadan, while
Praying in the Great Mosque of Kufa,
Ali was attacked by the Khawarij Abdal-Rahman ibn Muljam. He was
wounded by ibn Muljam's poisoncoated sword while prostrating in the
Fajr prayer.
[150]
When Al was assassinated in 661,

Muawiyah, had the largest and the
most organized and disciplined force
in the Muslim Empire.
Scholars like Wellhausen have argued
that the Kharijites when revolting
against Ali used the same formula as
they had previously applied against
Uthman, when they revolted against
Uthman.
[98]
Wellhausen argues that for the

Kharijites Ali's pact with Muawiyah
compromised the Devine Right the
same act which caused the
insurgencies against Uthman and
Muawiya as well.
[98]
Scholars like Wellhausen argue that

the Kharijites sprang from the Qurra
and they did not start off as a marginal
and clandestine sect, but were in full
public eye. Wellhausen argues that:
[98]
"Their origins were essentially very

different from those of the Abbasid
and Fatimid parties. They did not have
to resort to conspiracy and
widespread propaganda and were not
held together by a secret complex
organization. They had only principles
but these were always well known to
the people and attracted supporters

without them seeking them".
[98]
M. A. Shaban in his Islamic History

A.D. 600-750 (A.H. 132): A new
Interpretation (1971) proclaims that
the Qurra were the tribesmen who had
the trusteeship of the conquered
lands. This means that they shared
the wealth and the prestige of the new
system. Their special position and
prestige in the Sawad in Iraq however
was threatened by Uthmans policies.
This explains their participation in
removing Uthman. Although the policy
of Ali was lucrative to the Qurra they
realized that the new Caliph's
inheritance of a divided community
and turmoil would make him unable to
protect their newly established
economic status. Thus at this stage
and during the Battle of Siffin (Ali's
weakest moments) the Qurra decided
to secede from Ali's coalition and
become a party of their own. In the
article entitled "The Emergence of the
Kharijites: Religion and the Social
Order in Early Islam" (1989) Jeffrey T
Kenny has argued that the Kharijites
were just one of many factions that
emerged from an intricate web of
changing socioeconomic policies in
the newly established provinces of the
Islamic Empire.
[98]
[98]
In the same work, Shaban writes that

the Qurra insisted on choosing Abu
Musa al Ashari to be the Iraqi
representative after the battle of Siffin
despite Ali's vehement objection.
Shaban writes that the same Qurra
originally insisted on Abu Musa
becoming the governor of Kufa and
replaced Uthmans governor because
Abu Musa had opposed Uthman's
policy and therefore had been the
choice of the qurra as governor of
Kufa, when they expelled Uthmans
governor Sa'id b Al-As. Shaban adds
that the Qurra tried to turn the
negotiations between the Syrians and
the Iraqis to their own advantage and
that they wished to become a third
party in the dispute. Thus it is at this
point that the coalition of Ali ended

and that the ex-qurra emerged as the
Kharijites.
[98]
While Watt argues that the Kharijites

were not simply dissatisfied with a
particular man or family or economics,
rather their dissatisfaction was with
the whole social structure which was
represented by both Uthman and Ali.
In the old way they had freedom in the
affairs of the tribe. Now they were in
the "super-tribe" of Islam and could
not behave as they had behaved
previously. They wanted to go back to
their old tribal structure where they
could glory and boast about their tribe.
He writes "Those who had been
accustomed to tribal societies missied
the security ... provided by the old
system; nothing in the new system
quite replaced it
[98]
The Khawarij then grew stronger in

Iraq and started speaking ill of Ali.
After the battle of the Camel, Aisha
and Ali had no bitterness towards
each other and got on well. On the
other hand after the battle of the
Camel Marwan and Aisha did not get
on. During the time of Ali, Aishas
brother Muhammad ibn Abi Bakr was
a commander in Ali's army had also
been killed by the Syrian army in
Egypt. Muhammad ibn Abi Bakr was
the son of Abu Bakr and the adopted
son of Ali ibn Abi Taliband was also
raised by Uthman and he was the
great grandfather of Ja'far al-Sadiq
[151]
[152]
Aisha's other brother Abdul Rahman

was also opposed to Marwan and his
conduct" Aisha had deeply regretted
going to Basra.
[153]
[154]
Ammar bin Yasin and Ushtur went to

meet Aisha and she spoke to Ammar.
"O Ammar! don't you know that the
Prophet had said that it was unlawful
to shed the blood of a believer unless
he has become apostate and foughts
you or is guilty of murder or adultery"
She explained that during the battle of
the Camel she was talking to Ali when
the Qurra had started the battle. The
talks had lasted for months. When she

heard of the assassination of Ali in
Kufa she Said "O God! have mercy of
Ali. When anything pleased him he
used to say "God and His Apostle are
true" The people of Iraq made
insinuations against him and
exaggerated everything."
[152]
Six months later in 661, in the interest

of peace, Hasan ibn Ali, highly
regarded for his wisdom and as a
peacemaker, the fifth Rightly Guided
Caliphs for the Sunnis and the Second
Imam for the Shias and the grandson
of Muhammad, made a peace treaty
with Muawiyah. By now Hassan only
ruled the area around Kufa. In
theHasan-Muawiya treaty, Hasan ibn
Ali handed over power to Muawiya on
the condition that he be just to the
people and keep them safe and
secure and after his death he does not
establish a dynasty.
This brought to an end the era
of the Rightly Guided Caliphs for the
Sunnis and Hasan ibn Ali was also the
last Imam for the Shias to be a Caliph.
[56][155][non-primary source needed][third-party
source needed]
Narrated by Al-Hasan Al-Basri

By Allah, Al-Hasan bin Ali led large
battalions like mountains against
Muawiya. Amr bin Al-As said (to
Muawiya), "I surely see battalions
which will not turn back before killing
their opponents." Muawiya who was
really the best of the two men said to
him, "O 'Amr! If these killed those and
those killed these, who would be left
with me for the jobs of the public, who
would be left with me for their women,
who would be left with me for their
children?" Then Muawiya sent two
Quraishi men from the tribe of 'Abd-iShams called 'Abdur Rahman bin
Sumura and Abdullah bin 'Amir bin
Kuraiz to Al-Hasan saying to them,
"Go to this man (i.e. Al-Hasan) and
negotiate peace with him and talk and
appeal to him." So, they went to AlHasan and talked and appealed to him
to accept peace. Al-Hasan said, "We,
the offspring of 'Abdul Muttalib, have
got wealth and people have indulged
in killing and corruption (and money

only will appease them)." They said to
Al-Hasan, "Muawiya offers you so and
so, and appeals to you and entreats
you to accept peace." Al-Hasan said
to them, "But who will be responsible
for what you have said?" They said,
"We will be responsible for it." So,
what-ever Al-Hasan asked they said,
"We will be responsible for it for you."
So, Al-Hasan concluded a peace
treaty with Muawiya. Al-Hasan (AlBasri) said: I heard Abu Bakr saying, "I
saw Allah's Apostle on the pulpit and
Al-Hasan bin 'Ali was by his side. The
Prophet was looking once at the
people and once at Al-Hasan bin 'Ali
saying, 'This son of mine is a Saiyid
(i.e. a noble) and may Allah make
peace between two big groups of
Muslims through him."
[156][non-primary source needed][third-party
source needed]
Hassan had lost many of his close

friends, including Muhammad ibn Abu
Bakr, who he was raised with, he was
also the guard, guarding Uthman the
day he was killed. Hassan also had
the Kharijites in Iraq to deal with.
There are different groups with
different economic and political
interests and then on top of that the
populations in the different areas were
very tribal and nationalistic. Hassan
skillfully managed to get Muawiyah to
deal with the Kharijites. As part of the
peace settlement Muawiyah agreed to
pay the revenues of the Baitul-Mal
public treasury in Kufa to Hassan.
However the people of the district
refused to allow their taxes to go
towards Hussain, to recompense for
their refusal Muawiyah paid Hassan
six million Dirhams every year. Not
once did al-Hassan fail to receive the
payments from Muawiyah.
[157]
[157]
[157]
People wanted to avoid another battle

like the battle of Siffin where their
strong opinions and inflexibly to
compromise caused so much trouble.
Sahih Al Bukhari Volume 9, Book 92,
Number 411: Narrated by Al-A'mash
I asked Abu Wail, "Did you witness the

battle of Siffin between 'Ali and
Muawiya?" He said, "Yes," and added,
"Then I heard Sahl bin Hunaif saying,
'O people! Blame your personal
opinions in your religion. No doubt, I
remember myself on the day of Abi
Jandal; if I had the power to refuse the
order of Allah's Apostle, I would have
refused it. We have never put our
swords on our shoulders to get
involved in a situation that might have
been horrible for us, but those swords
brought us to victory and peace,
except this present situation.' " Abu
Wail said, "I witnessed the battle of
Siffin, and how nasty Siffin was!"
After the peace treaty with Muawiyah,
Ibn Shawdhab is reported to have said
that "Hassan hated to fight. his
supporters would say to him "O
Dishonour of the Believers!" So
Hassan would reply to them
"Dishonour is better than Hel-fire.".
[157]
Muawiyah as Caliph[edit]
In the year 661, Muawiyah was
crowned as caliph at a ceremony
in Jerusalem.
[158]
He came to Madina and spoke to the

people, saying, "I desired the way
followed by Abu Bakr and 'Umar, but I
was unable to follow it, and so I have
followed a course with you which
contains fortune and benefits for you
despite some bias, so be pleased with
what comes to you from me even if it
is little. When good is continuous,
even if it is little, it enriches.
Discontent makes life grim."
[159]
He also said in as address which he

delivered to the people, "O people! By
Allah, it is easier to move the firm
mountains than to follow Abu Bakr and
'Umar in their behaviour. But I have
followed their way of conduct falling
short of those before me, but none
after me will equal me in it."
[159]
Ali's Caliphate lasted for 4 years. After

the treaty with Hassan, Muawiyah
ruled for nearly 20 years most of

which were spent expanding the state.
[153]
Military expeditions[edit]
After the peace treaty with Hassan,
Muawiyah turned is attention back to
the Romans. According to Tom
Holland, "The gaze of Muawiyah was
fixed, not upon the desert Arabs, but
upon the altogether more worthier
opponents the Romans."
[160]
In the best selling book, In the shadow

of the sword, The Battle for Global
World, Tom Holland
writes "Muawiya looked to keep the
Muslims busy, duly renewed the
onslaught against the Roman Empire
with a vengeance. In 674, he even
sponsored a siege of Constantinople it
self. In the event, after a blockade of
four years, the effort to capture the
New Rome had to be abandoned; yet
what was striking, perhaps, was not its
failure but how close it had come to
success. Certainly, there could be no
denying that Muawiya - in the scope of
his achievements, in the awesome
scale of his authority, and in the
radiant splendor of his name - was
patently a favourite of God"
[160]
[160]
The Mosque of Uqba, in Tunisia.
Campaign
Year
External expedition
(AH)
40
42
Defeat of Romans (Byzantines).

Raid on Caucasus.
43
Campaign against the Romans by Busr ibn Abi Artah.

Campaign against Tukharistanis.
44
Sea raid by Busr ibn Abi Artah on Romans.

Winter campaign against the Romans
Abdu'r-Rahman b. Walid
45
Winter campaign against the Romans.

Abdu'r-Rahman b. Walid.
Campaign in Tukharistan. Campaign against the Romans.
Abdu'allah b. Jafar.
Campaign in Tebessa Thevest ifriqiy
46
Winter campaign against the Romans (Malik ibn Ubaydu
47
Winter campaign against the Romans (Malik ibn Ubaydu

Abdu'r-Rahman: Antioch, raid on Khorasan; raid on al-Gh
48
Abdu'r-Rahman: Antioch raid (summer).

Abdullah ibn Qays sea raid of Malik ibn Hubayra; joint se
Madinans and Egyptians.
49
Malik ibn Hubayra winter campaign against the Romans;

Jabbara.
Summer: Abdullah ibn Kurz; Yazid ibn Shajara raid; Uqb
Constantinople.
50
Campaign against the Romans by Busr ibn Abi Artah and

Sea raid of Fadala; North Africa taken and Qayrawan fou
Raid of al-Hakam ibn Amr (Khorasan) against Turks.
51
Winter campaign against the Romans; Fadala raid.

Summer campaign of Busr ibn Abi Artah; Balkh and Quh
52
Sufyan ibn Awf raid.

Winter and summer campaign against the Romans.
53

Rhodes conquered.
54
Winter campaign against the Romans (Muhammad ibn M

Summer campaign against the Romans (Ma'n ibn Yazid).
Conquest of island of Arwad.
Ubaydullah conquers Ramithan and Baykland in Bukhara
Campaign against Bukharans.
55
56
Winter campaign against the Romans (sea and land).

Campaigns in Sugh at Samarqand and Tirmidh.
57
58
Campaign against the Romans (sea raid).
59
Winter campaign against the Romans (sea raid).
60
Raid against Sawriyya and Rudas.
While the nephew of 'Amr ibn

al-'As the general Uqba ibn Nafi went
all the way to Morocco. While in
Tunisia, Uqba ibn Nafi built
the Mosque of Uqba. A few years later
the Umayyads also crossed over into
Spain and Southern France under the
command of Tariq ibn Ziyad and Musa
bin Nusayr.
Umayyad caliphate in 749
Siege of Constantinople[edit]
Hassan's army from Iraq joined

Muawiyah's army from Syria and they
shifted their focus back
towards Constantinople. Their forces
had been much depleted after the
battle of Saffin and the Romans were
now better prepared. After the peace
treaty with Hassan, Yazeed bin
Muawiyah was then joined by
Hussein, Umar Ibn Abbas, Abdullah
Ibn Zubair and Abu Ayyoob al-Ansari
for the expedition toConstantinople.
[164]
[164]
[165]
Hussein was also in the army that laid

siege to al-Qustanteeniyyah
(Constantinople) under the command
of Muawiyah's son Yazeed in 51 AH.
After the peace treaty with
Muawiya, Hussein would frequently
visit Muawiya with his brother and he
would show great hospitality in return.
Following Hassans death, Hussein
would travel to see Muawiya every
year and in return Muawiya would
show great hospitality.
[164]
[166]
[166]
A massive Muslim fleet reappeared in

the Marmara and re-established a
base at Cyzicus, from there they

raided the Byzantine coasts almost at
will.
Saeed bin Abdul Azeez narrated that
when Uthman was murdered, the
people had no military incursions to
carry out until it reached the "Aam ulJama ah" (The year of the community
when the peace treaty was signed).
This was the year in which Muawiyah
initiated sixteen expeditions against
the land of ar-Room (the Romans)
after having dispatched a military
detachment in summer that
subsequently spent the winter there.
As they blockaded one place, they
would move on to another, until
Yazeed and a number of the
Companions successfully undertook a
series of invasions. Finally in 676,
Muawiyah sent an army
to Constantinoplefrom land as well,
beginning the First Arab Siege of the
city.
[167]
While Yazeed bin Muawiyah, Hussein,

Umar Ibn Abbas, Abdullah Ibn
Zubair and Abu Ayyoob al-Ansari laid
siege to al-Qustanteeniyyah
(Constantinople), Uqba expanded into
North Africa.
[164]

that "In 670 the Caliph Muawiya
appointed Uqba as governor of land
under Muslim rule in North Africa
under the overall control of the
governor of Egypt. He decided to
launch a campaign to conquer Ifriqiya
(that is roughly modern Tunisia) and
bring it firmly under Muslim rule. With
his long experience in the area, Uqba
would have known that it was a good
moment to strike. The Byzantine
administration was weakening by the
day. The Arabs were attacking
Constantinople itself and all the
resources of the empire were required
to defend it. Just as dangerous was an
outbreak of that internal dissent which
had undermined the empire so often
before. Emperor Constantine IV was
faced by a pretender to his throne in
[168]
Sicily and had been forced to withdraw

troops to combat him."
[168]
Muawiyah built up a professional and

disciplined army where people were
promoted on their abilities not along
tribal lines. Additionally the army units
were not based along tribal lines, but
along the disciplines and the type of
warfare they specialized in. While on
expeditions, Muawiyah provided for
their families. In the early days, before
the battle of Saffin, Muawiyah and the
Syrians also served under Ali.
According to Ali "Sometimes they
would even set out without provisions,
without asking for pay. At the call of
Muawiya, they put themselves on
campaigns for two, even three times a
year, not caring where he wanted to
take them (Tabri 1,3410). Even in
early Shia sources, Ali felt that the
Syrians were more disciplined and
obeyed Muawiyah telling the people of
Kufa "By Allah, I wish Muawiyya
exchanges with me like Dinars with
Dirhams, so that he takes from me ten
of you and gives me one from them.
O people of Kufa, I have experienced
in you three things and two others:
you are deaf in spite of having ears,
dumb in spite of speaking, and blind in
spite of having eyes. You are neither
true supporters in combat nor
dependable brothers in distress.".
The Romans also found them
selves under attack by Muawiyah's
forces every single year.
[169]
[170]
Around Constantinople, Constantine

IV (r. 661685) used a devastating
new weapon that came to be known
as "Greek fire", given to them by a
Christian refugeefrom Syria named
Kallinikos of Heliopolis, to decisively
defeat the attacking Umayyad navy in
the Sea of Marmara, resulting in the
lifting of the siege in 678. The
returning Muslim fleet suffered further
losses due to storms, while the army
lost many men to the thematic armies
who attacked them on their route
back. Abu Ayyub al-Ansari (Eyup)
was killed in the siege, the standard
[171]
bearer of Muhammed and the last of

his companions; His tomb is in
Istanbul.
[172][173]
Had Ali listened to Aisha (Aisha bint

Abu Bakr) (Muhammad's
widow), Talhah (Talha ibn UbaydAllah) and Zubayr ibn al-Awam (Abu
Abd Allah Zubayr ibn al-Awwam) and
not confronted Muawiyah and
depleted his forces, and made a
peace treaty with him before the Battle
of Siffin like Hasan rather that after the
battle and joined him in the Siege of
Constantinople, it would have been a
very dangerous situation for
the Byzantine Empire. The battle of
Battle of Siffin gave EmperorConstans
II time to shore up his defences and
depleted Muawiyah forces.
[174][175]
Expansion into North Africa[edit]
Throughout history, Sicily had been

viewed as a key to naval supremacy in
the Mediterranean Sea as a base for
any invasion of North Africa or Italy. In
the middle of the first millennium BC,
Greeks and Phoenicians established
trading colonies there. The Romans
intense struggle in the 3rd century BC
to overcome them in Sicily paved the
way for imperial control of the
Mediterranean. Likewise, Byzantium's
conquest of Sicily in AD 535 was
central to Justinian's plan to reunify
the Roman Empire. The Arabs were
keenly aware of the island's strategic
importance and Muawiya was the first
caliph to begin raiding the island in
670.
[70]
Under the rule of Muawiyah in 670,

the Umayyads established a garrison
town at Qayrawan in Ifriqiya (modern
Tunisia). It was used both as a base
for military operations and as an
administrative centre for North Africa,
replacing Carthage.
[70][176]
This then laid the foundations for the

expansion into Spain in 710 when the
Umayyad governor Musa ibn Nusayr
sent a largely Berber force led by Tariq
ibn Ziyad into Spain.
[70]
Christian Spain ruled by the Visigoths

was in a weak state where a small
class of landowners had owned
almost everything, with the vast
majority of the population being serfs,
slaves and bandits, the latter of which
controlled the countryside. There had
also been an intense campaign of
persecution against the Jewish
population. Therefore the Muslims rule
quickly expanded is Spain. By 718 the
Muslims had crossed the Pyrenees
mountains into France.
[70]
Rulership style[edit]
Welfare state[edit]
During the time of Muhammad, the
poor were fed in Al-Masjid anNabawi in Medina. The revenues of
the land in Fadak near Madina were
also used for the poor as s adaqa, and
travelers in need.
Later Umar formalized the welfare
state Bayt al-mal.
The Bayt almal or the welfare state was for the
Muslim and non-Muslim poor, needy,
elderly, orphans, widows, and the
disabled. The Bayt al-mal ran for
hundreds of years under the Rashidun
Caliphate in the 7th century and
continued through
the Umayyad period and well into the
Abbasid era. Umar also introduced
Child Benefit and Pensions for the
children and the elderly.
[177][178][179]
[180][181][182][183]
Both Ali and Muawiyah continued the

Welfare State. Ali was extremely
caring towards to poor and when he
became Caliph the revenue from the
land of Fadak continued to go towards
the poor.
Because of Muawiyahs families
previous opposition to the Muslims,
before they converted to Islam, there
was still some level of resentment
towards him. Some of his relatives
had been killed in battles fighting
against the Muslims. But Muawiyah
felt that after his conversion to Islam,
for over 20 years, he had been the
governor of Syria and expanded the
state, confronted the Romans, built up

a good administration, a good
economy and therefore felt that people
should not resent his past.
On one occasion, Mu'awiya ascended
the minbar and praised Allah. When
he wanted to speak, a lad of the Ansar
interrupted him and said, "Mu'awiya!
What makes you and the people of
your house more entitled to this wealth
than us! We have no wrong action
against you that we know of other than
our slaying of your uncle Walid, your
grandfather 'Uqba, and your brother
Hanzala." Mu'awiya said, "By Allah,
nephew, you did not kill them. Rather
Allah killed them with angels upon
angels at the hands of the sons of
their father. That was not a fault nor a
loss." The Ansari said, "So where is
the fault and loss then?" He said, "You
spoke the truth. Do you need
something?" He said, "Yes. I look after
an old woman and sisters and things
have been hard on us." Mu'awiya said,
"Take what you can from the treasury."
The boy took it and then Mu'awiya
resumed his khutba.
[184]
Conduct towards non-Muslim subjects[edit]
Muawiyah governed the

geographically and politically disparate
Caliphate, which now spread from
North Africa in the west to Afghanistan
in the east, by strengthening the
power of his allies in the newly
conquered territories. Prominent
positions in the emerging
governmental structures were held
by Christians, some of whom
belonged to families that had served in
Byzantine governments. The
employment of Christians was part of
a broader policy of religious tolerance
that was necessitated by the presence
of large Christian populations in the
conquered provinces, especially in
Syria itself. This policy also boosted
his popularity and solidified Syria as
his power base.
[185][186]
Non Muslim population had autonomy

and had their own laws based on their
own religions and had their own

political and religious heads. Their
judicial matters were dealt with in
accordance with their own laws and by
their own religious heads or their own
appointees. They paid a poll tax for
policing, to the central state.
Muhammad had stated explicitly
during his lifetime that each religious
minority should be allowed to practice
its own religion and govern it self and
the policy had on the whole continued.
Syria like many other parts of the
empire had remained largely
Christian.
[187]
[187]
[187]
[187]
Muawiya's wife Maysum (Yazid's

mother) was also a Jacobite Christian
from the Kalb tribe. His marriage to
Maysum was also politically
motivated, as she was the daughter of
the chief of the Kalb tribe, that was a
large Jacobite Christian Arab tribe in
Syria. The Kalb tribe had remained
largely neutral when the Muslims first
went into Syria. After the plague that
killed much of the Muslim Army in
Syria, by marrying Maysum,
Muawiyah also used the Jacobite
Christians, against the Romans.
[59]
[58]
The relations between the Muslims

and the Christians in the state were
good. The Umayyad's were involved in
frequent battles with the Christian
Byzantines without being concerned
with protecting their rear in Syria,
which had a largely Christian
population.
[187]
[187]
Muawiyah is reported to have said: "I

observed the Messenger of Allah
perform Wudhoo (ablution) and when
he finished, he looked at me and said;
'O Muawiyah! If you get to rule then
fear Allah and be just to the people.'
Due to that statement of the Prophet I
was convinced that I would one day
be held accountable for undertaking
the task"
[188]
In the best selling book, the Shadow

World, Tom Holland
writes Christians, Jews, Samaritans

and Manichaeans were all treated well
by Muawiyah. Muawiyah even
restored Edessa's cathedral after it
had been toppled by an earthquake.
Savagely though Muawiyah
prosecuted his wars against the
Romans, yet his subjects, no longer
trampled by rival armies, no longer
divided by hostile watchtowers, knew
only peace at last. Justice flourished in
his time, and there was great peace in
the regions under his control. He
allowed everyone to live as they
wanted."
[189]
[190]
[189][191]
The oldest history books of Al-Waqidi's

and Al-Baladhuri state that the Jewish
and the Christians population in Syria
and Palestine accepted the Muslims.
The Jews and the Christians wanted
to stop the RomanPersian Wars. The
Persians looted Jerusalem, and are
said to have massacred its 90,000
Christian inhabitants a few years
earlier in 614. Then the Romans
returned in 629 and killed the Jews.
The Jews were delighted when the
Roman Army was removed from
Jerusalem, as they had killed a lot of
Jews a few years earlier in 629 and
banned them from Jerusalem.
Ibn Katheer wrote that when the
Umayyad mosque was extended in
Damascus, they ran out of lead to line
the roof. The ruler Al-Waleed bin Abdul
Malik sent people to look for lead
through out Syria. Finally they found
an a lady with a warehouse full of
lead. On enquiring the price, she said:
"I am not prepared to sell it unless its
weight is valued at the price of silver".
They said it was too much but wrote to
Al-Waleed bin Abdul Malik who said
"Purchase it from her even at the
value of silver". When they returned to
the lady and told her that they are
willing to give its weight in silver, she
replied "Since you were willing to pay
all that, then accept this as charity, for
the sake of Allah to go onto the roof of
the place of worship" Upon this, they
accepted her donation and marked its
sheets with the words "lillah" (For the

sake of Allah). Then they realized that
the lady was Jewish, so then in
respect for her generosity they
courteously wrote on the sheets of
lead "These were contributed by the
Israelite lady".
[192]
Tom Holland says "Also listed as

Believers and graced with starring role
in the founding document of the state
(the constitution of Madina) was the
whole quantities of Jews. Later Muslim
historians, clearly discombobulated by
this would attempt to explain them
away as members of the three Jewish
clans supposedly native to Medina. It
is not simply that the three Jewish
clans mentioned by the historians do
not feature anywhere in the
Constitution of Medina. There is also
another and familiar problem that our
only sources for the conflict with the
Jews are suspiciously late. Not only
that, but they date from the heyday of
Muslim greatness: a period when the
authors would have had every interest
in fabricating the sanction of the
Prophet for the brusque slapping
down of uppity infidels. This, at a time
when Jews, just like Christians, had
never been more alert to the
propaganda value of martyrs, is most
peculiar. So peculiar, in fact, as to
appear downright implausible. Far
likelier, it would seem, is that the
compact recorded in the Constitution
of Medina between the Muslims and
the Jewish warriors had held firm and
that it had culminated in the conquest
of Palestine.
[193]
The early Muslims felt that they were

following the religion of Abraham as
described in the Quran "Say: Allah
speaks the truth; so follow the religion
of Abraham, the upright one. And he
was not one of the polytheists" (Qur'an
3:95).
Political finesse[edit]
In a manner similar to Byzantine

administrative practices, Muawiyah
instituted several bureaucracies,
called divans, to aid him in the

governance and the centralization of
the Caliphate and the empire. Early
Arabic sources credit two diwans in
particular to Muawiyah: the Diwan alKhatam (Chancellery) and
the Barid(Postal Service), both of
which greatly improved
communications within the empire.
[194][195]
[196]
Mu'awiya could be seen speaking to

the people on the minbar of
Damascus wearing a patched
garment. Yunus ibn Maysar al-Himyari
said, "I saw Mu'awiya riding in the
Damascus market wearing a shirt with
a patched pocket, going along in the
Damascus markets."
[197]
Muawiyah was very skilled at dealing

with the Romans. Abdullah ibn Zubayr
could see troubles ahead after the
death of Muawiyah and was opposed
to the appointment of Yazid, later said
of Muawiyah: "Truly the son of Hind
deployed a dexterity and mental
resourcefulness as one will never see
after him. When we tried to impose
something on him, an irritated lion with
claws unsheathed would not show
more audacity than him. He knew
when to give into us, to even allow
himself to be tricked when we tried to
do that to him. He was the most artful
of men, more crafty than a thief. I
wished that we would never lose him,
just as a rock remaining on this
summit" pointing to the mountain of
Abu Qubays outside Mekka.
[198]
When his friends expressed surprise

at the vastness of his gifts to his
opponents, he told them "a war costs
infinitely more".
[199]
Muawiya was welcome to his subjects

at every hour of the day, including
mealtimes. Therefore he knew what
people were thinking and saying.
[71]
Muawiya and his governors

maintained an open table for people to
come in and eat. Once an Arab seated
at the end of the room did not hesitate
to pull to himself a plate which had
been placed in front of Muawiya. So

Muawiyah said "You plunder very far!"
The Arab replied, "After a year of
drought, it is necessary to be well
placed in order to find pasture!"
[71]
The deliberations between Muawiyah

and the people took place in the
community mosque, where the people
were free and unconstrained towards
the khalif.
[200]
Muawiya did not rely on the old

aristocracy but looked for merit and
loyalty. Most of his prominent
governors were not even Qurayshi let
alone Umayyad. He also had the
faculty of winning over and retaining
people he distrusted like Amr ibn al
As. His most important early
governor in Kufa was Mughira ibn
Shuba. At Tabri described his as "AlMughira liked things to run smoothly;
he behaved well with the people and
did not ask sectarians about their sect.
All he would say was "Allah has
decreed that you will continue to
disagree and Allah will judge between
His creatures concerning that about
which they disagree." So people felt
safe with him. Until the Kharijites
resorted to violence then the Kufas
agreed to expel them.
[200]
[201]
He also paid a lot of attention to the

economy and agriculture this
allowed him to finance his expeditions.
[202]
According to al-Qasim bin

Mukhaimirah, Abu Maryam al-Azdi
said that he entered upon Muawiyah
who said: "What blesses us with your
presence, O Abu Fulan (Father of so
and so a common Arab expression)? "
I said: "A hadeeth I heard that I want
to tell you. I heard the Messnger of
Allah saying: 'Whoever Allah entrusts
with authority over the affairs of the
Muslims and he neglects the needs
and wants of the poor amongst them,
Allah will neglect him and his needs
and wants." He added that Muawiyah
appointed a man in charge of
addressing the people's needs upon
hearing the Hadith.
[188]
Appointment of Muawiyah's
son as next Caliph[edit]
One of Muawiyah's most controversial
and enduring legacies was his
decision to designate his son Yazid as
his successor. Yazid was experienced
militarily, after taking part in various
expeditions and the siege of
Constantinople but politically
inexperienced. Marwan also wanted
Yazid to be the Caliph so that he could
run things behind the scenes, as he
would become the senior member of
the Umayyad clan after Muawiyah's
death. Mohammad, Abu Bakr and
Umar also mistrusted Marwan and he
had lived in Taif during their rule,
where he became friends with Hajjaj.
Tom Holland writes "Tempers in
Medina were not helped by the fact
that the governor in the oasis was
none other than the fabulously venal
and slippery Marwan. Rumours
abounded that it was he, back in the
last calamitous days of Uthman's rule
who had double crossed the war band
that had come to Uthman. The locals
mistrust of their governor ran
particularly deep. Nothing he had
done had helped to improve his
reputation for double dealing.
[203]
Ibn Katheer wrote in his book the AlBidayah wan-Nihayah that "in the
year 56 AH Muawiyah called on the
people including those within the
outlying territories to pledge allegiance
to his son, Yazeed, to be his heir to
the Caliphate after him. Almost all the
subjects offered their allegiance, with
the exception of Abdur Rahman bin
Abu Bakr (the son of Abu
Bakr), Abdullah ibn Umar (the son of
Umar), al-Husain bin Ali (the son of
Ali), Abdullah bin Az-Zubair (The
grandson of Abu Bakr) and Abdullah
ibn Abbas (Ali's cousin). Because of
this Muawiyah passed through alMadinah on his way back from
Makkah upon completion of his Umrah
Pilgrimage where he summoned each
one of the five aforementioned
[204]
individuals and threatened them. The

speaker who addressed Muawiyah
sharply with the greatest firmness
amongst them was Abdurrahman bin
Abu Bakr as-Siddeeq, while Abdullah
bin Umar bin al-Khattab was the most
soft spoken amongst them.
Abdur Rahman bin Abu Bakr
and Abdullah ibn Umar were mid level
Muslim commanders at the Battle of
Yarmouk that took Syria. Abdur
Rahman bin Abu Bakr sister Asm'
bint Abu Bakr also fought in the Battle
of Yarmouk and was opposed to
Yazid. Abdur Rahman bin Abu Bakr
had been one of the first to dual in that
battle, after taking a sword to hand
over to a Qays bin Hubayrah who had
lost his sword, while in a dual with the
Roman Army's best horseman. Two
more Roman horsemen then came
forward saying "We see no justice
when two of you come against one of
us." Abdur Rahman bin Abu Bakr
replied "I only came to give my
companion a sword and then return.
Were 100 of you to come out against
one of us we would not be worried.
You are now three men. I am enough
to take on all three of you". After which
he took down all three Roman
horsemen on his own. After seeing
this, Bannes the Roman general said
"Caesar really knew these people
best. I now know that a difficult
situation is to come on you. If you do
not attack them with great numbers,
you will have no chance". Abdullah ibn
Umar had also been a mid level
commander in the Battle of Yarmouk.
Some Roman soldiers went to the
house of Abu al-Jaid a local Christian
in az-Zura ah and after eating all the
food, raped his wife and killed his son.
His wife complained to the Roman
general and he ignored her. Abu alJaid then went to the Muslims and told
them that he knows the local area and
if the Muslims exempt him and his
descendents from taxes for ever he
will help them defeat the Roman army.
He then took horse men led
by Abdullah ibn Umar to the Roman
[48]
[205]
[206]
[206]
camp at night and attacked them and

then ran away. The Romans chased
them and in the dark tens of
thousands of them fell down a cliff at
the an-Naqusah Creek into a river.
Abdullah bin Az-Zubair had also
been a commander in various battles
including in North Africa and was also
involved in the siege of
Constantinople.
[207]
Muawiyah then delivered a sermon,

having stood these five men below the
pulpit in full view of the people after
which the people pledged allegiance
to Yazeed as they stood in silence
without displaying their disagreement
or opposition for fear of being
humiliated. Saeed bin Uthman bin
Affan, the son of Uthman also
criticized Muawiyah for putting forward
Yazeed.". They tolerated Muawiyah
but did not like Yazeed.
[204]
The following year Muawiyah removed

Marwan bin al Hakam from the
position of Governor in Madina and
appointed al-Waleed bin Utbah bin Abi
Sufyan.
[208]
Death[edit]
According to Ibn Katheer in his book
Al-Bidayah wan-Nihayah
[209]
Muhammad bin Uqbah said that when

death approached Muawiyah he said:
"I wish I were an ordinary man from
the Quraish living in Dhu Tuwa and
that I had never been invested with
authority as caliph"
[209]
Muhammad bin Seereen said: "When

Muawiyah was on the brink of death,
he began to mark out the floor. Then
he turned his face and marked out
another spot on the floor, after which
he started to cry and say: "O Allah!
Indeed, You said in Your Book "Verily,
Allah forgives not that partners should
be set up with Him (in worship), but
He forgives everything else to whom
He wills" [an-Nisa 4:48] Therefore, O
Allah, make me amongst those You
will forgive".
[209]
Al-Utbi narrated from his father that

when Muawiya was dying he quoted
the following verses to those present
(in at-Taweel poetry) "Death is
inevitable because of what we are;
[210]
Consciousness of what lies after death

is much more awful and lurid"
[210]
Then he said: "O Allah! Reduce my

lapses, pardon the shortcomings and
overlook my ignorance, for You are All
Forgiving. My mistakes are all my own
and not attributable to You; only You
can forgive me and grant me refuge"
[210]
It is reported that he passed out and

once he regained consciousness, he
said to his family: "Fear Allah, for
verily He safeguards whoever shows
regard for something for His sake and
He does not safeguard whoever
shows a disregard for something for
His sake" and upon uttering this he
died. Robert Payne quotes
Muawiyah in History of Islam as telling
his son Yazid to defeat Hussein, who
was surely preparing an army against
him, but to deal with him gently
thereafter as Hussein was a
descendent of Muhammad; but to deal
with Abdullah al-Zubair switfly, as
Muawiyah feared him the most.
[210]
[211]
Muawiyah died either on April 29 or

May 1, 680.
Muawiya used to bring water to
Muhammad and it was in the course
of this service that he received the
shirt in which he was buried.
He
said, "I used to bring wudu water to
the Messenger of Allah, may Allah
bless him and grant him peace. He
said "Shall I not clothe you in a shirt? I
said, "Yes indeed, by my father and
mother! So he removed the shirt he
had on and clothed me in it." He
kept that shirt for his burial.
[210][212]
[212]
[210][212]
Aftermath[edit]
According to some sources, Muawiyah
warned his son Yazid against
mistreating Hussein. His final warning
to Yazid was: "As for Husayn what can
I tell you concerning him? Be careful

not to confront him except in a good
way. Extend to him a free hand
(literally, a long rope) and let him roam
the earth as he pleases. Do not harm
him, can show verbal anger but never
confront him with the weapons of war
but rather bestow on him generous
gifts. Give him a place of honor near
you and treat him with due reverence.
Be careful O my son, that you do not
meet God with his blood, lest you be
amongst those that will perish"
[213][214]
Yazeed and Hussein knew each other

well and had both been involved in the
Siege of Constantinople. Many years
later, after the events in Karbala when
the governor of Kufa, Ibn Ziyad sent
the head of Hussein to Yazeed. The
Servant of Muawiya bin Abu Sufyan is
reported to have said: "When Yazeed
came with al-Husain's head and
placed it in his hands, I saw Yazeed
crying and he said: 'If there had been
any relationship between Ibn Ziyad
and al-Husain then he would not have
done this (referring to Ibn Ziyad).'"
[164]
[215]
After Hussein was martyred Abdullah

Ibn Az-Zubair expelled Yazids forces
from Hijaz and the Kharijites got
stronger in Iraq. Yazid died a few
months later in young age and his son
did not want to take part in a civil war
against Abdullah Ibn Az-Zubair and
abdicated and later died.
After years of planning and scheming
and making every one else fight,
Marwan came to power in Syria and
the Qurra (the Kharijites) established a
state in Southern Iraq. The very thing
Hassan signed a treaty with Muawiyah
to avoid.
Now there were three camps, the
Scholars in Madina, the Kharijites in
Iraq and Umayyads in Syria.
In Sahih Al Bukhari the people still
referred to the Kharijites by their old
name Qurra and most Muslims
resented these civil wars and felt that
the Arabs had left the teachings of
Muhammad and gone back to their old

ways of fighting over wealth.
Sahih Al Bukhari Volume 9, Book 88,
Number 228: Narrated by Abu AlMinhal
[216]
When Ibn Ziyad and Marwan were in

Sham and Ibn Az-zubair took over the
authority in Mecca and Qurra' (the
Kharijites) revolted in Basra, I went out
with my father to Abu Barza Al-Aslami
till we entered upon him in his house
while he was sitting in the shade of a
room built of cane. So we sat with him
and my father started talking to him
saying, "O Abu Barza! Don't you see
in what dilemma the people has
fallen?" The first thing heard him
saying "I seek reward from Allah for
myself because of being angry and
scornful at the Quraish tribe. O you
Arabs! You know very well that you
were in misery and were few in
number and misguided, and that Allah
has brought you out of all that with
Islam and with Muhammad till He
brought you to this state (of prosperity
and happiness) which you see now;
and it is this worldly wealth and
pleasures which has caused mischief
to appear among you. The one who is
in Sham (i.e., Marwan), by Allah, is not
fighting except for the sake of worldly
gain: and those who are among you,
by Allah, are not fighting except for the
sake of worldly gain; and that one who
is in Mecca (i.e., Ibn Az-zubair) by
Allah, is not fighting except for the
sake of worldly gain."
Abdullah Ibn Az-Zubair then sent his
brother to Iraq to take on the Kharijites
who were by then getting stronger.
This depleted Abdullah Ibn Az-Zubair
forces and he was later defeated by
the Syrians.
On his last hour he asked his
mother Asm' bint Abu Bakr what he
should do. Asm' bint Abu
Bakr replied to her son, she said:
"You know better in your own self
that if you are upon the truth and you
are calling towards the truth go forth
[217]
for people more honourable than you

were killed and have been killed and if
you are not upon the truth, then what
an evil son you are, you have
destroyed yourself and those who are
with you. If you say what you say, that
if you are upon the truth and you will
be killed at the hands of others then
you will not truly be free, for this is not
the statement of someone who is
free".
Then Asm' bint Abu Bakr said to her
son, this is the statement of the
mother to her son, "how long will you
live in this world, death is more
beloved to me than this state you are
on/ this state of weakness".
Then this conversation between Abd
Allah ibn al-Zubayr and his mother
continued.
Then Abd Allah ibn al-Zubayr said to
his mother after she had told him to go
forth and fight.
He said, "I am afraid I will be mutilated
by the people of Sham, I am afraid
that they will cut up my body after they
have killed me".
So she said to her son, "after
someone has died it won't make any
difference what they do to you if you
have been killed". Abd Allah ibn alZubayr then said to his mother, "I did
not come to you except to increase
myself in knowledge".
He said to her, "I did not come to you
except to increase me in knowledge,
look and pay attention to this day for
verily I am a dead man, your son
never drank wine, nor was he
fornicator, nor did he wrong any
Muslim or Non Muslim, nor was he
unjust, I am not saying this to you to
show off or show how pure I am but
rather as an honour to you".
So then Abdullah Ibn Zubair left by
himself on his horse and he was killed
by the Army of Hajjaj and when he
was killed by the Army of Hajjaj all the
Army said Allah hu Akhbar and
Abdullah Ibn Omer heard this and he
said, how strange is it that this man

when he was born all of the Muslims
said Allah hu Akhbar and now that
he is killed everyone is also saying
Allah hu Akhbar.
Asma refused to go and ask
permission to put down her sons body
and it was said to her, "if you don't go
his body will remain like that. So she
said let it be then".
Until eventually, Hajjaj came to her
and said, "what do you say about this
matter" and Asma was in her old age
and blind by then. Asma said, "Verily
you have destroyed him you have
ruined his life and with that you have
ruined your hereafter". Asma died a
few days later.
Legacy[edit]
By his creation of a fleet, Muawiyah
was the driving force of the Muslim
effort against Byzantium. His navy
challenged the Byzantine navy and
raided the Byzantine islands and
coasts at will. The shocking defeat of
the imperial fleet by the young Muslim
navy at the Battle of the Masts in 655
was of critical turning point. It opened
up the Mediterranean, considered a
"Roman lake", and began a centurieslong series of naval conflicts over the
control of the Mediterranean. This also
allowed the expansion of the state into
North Africa and Spain.
Trade
between the Muslim eastern and
southern shores and the Christian
northern shores almost ceased during
this period, isolating Western Europe
from developments in the Muslim
world: "In antiquity, and again in the
high Middle Ages, the voyage from
Italy to Alexandria was a
commonplace; in early Islamic times
the two countries were so remote that
even the most basic information was
unknown" (Kennedy). Muawiyah also
initiated the first large-scale raids into
Anatolia from 641 on.
[218][219]
[220]
[221][222]
Muawiyah greatly beautified

Damascus, and developed a court to
rival that of Constantinople. He

expanded the frontiers of the empire,
reaching the very gates of
Constantinople at one point, though
the Byzantines drove him back and he
was unable to hold any territory in
Anatolia.
Muawiyah had a personal library
collection (bayt al-hikmah) that was
enlarged by his successors
"throughout the Umayyad period.
This first major library outside of
a mosque was known to include works
on astrology, medicine, chemistry,
military science, and various practical
arts and applied sciences in addition
to religion."
[223]
[223]
In 679, a Frankish bishop named

Arculf arrived in Jerusalem from
France. In the best selling book, the
Shadow of the sword, The Battle for
Global Empire and the End of the
Ancient World, Tom Holland
writes The travel documents issued
to him were in Greek. The coins in his
purse were weighted according to the
standards set by the mints of
Constantinople." Arculf noted, 'the
Saracens now have a quadrangular
prayer house (Dome of the rock in
Jerusalem). ' He was almost certainly
describing the building begun by
Umar, and still unfinished in the early
years of Muawiyahs reign". The
building was later rebuilt as a much
bigger building by Abd al-Malik.
[224]
[225]
Muawiyah had a few rare virtues.

Muawiyah was politically adept in
dealing with the Eastern Roman
Empire and was therefore made into a
secretary by Muhammad. Once
peace was established, Muawiya
reconciled many of the people who
had been fighting each other by his
generosity and fairness. Even the
most stubborn of opponents would
often melt under his generosity and
diplomacy. He also managed through
fine diplomacy to balance out the tribal
rivalries.
[4][226]
[227]
During Mu'awiya's rule he put into

practice the advice that Muhammad
had given him, "When you rule, do it
well." He was scrupulous about
justice and was generous and fair to
people of all classes. He honoured
people who possessed ability and
talent and helped them to advance
their talents, regardless of their tribe.
He displayed great forbearance
towards the rashness of ignorant men
and great generosity towards the
grasping. He made the judgements of
the Shari'a binding on everyone with
resolution, compassion and diligence.
He led them in their prayers and
directed them in their gatherings. He
led them in their wars. In short, he
proved to be a balanced and model
ruler. 'Abdullah ibn 'Abbas stated that
he did not see a man more suited to
rule than Mu'awiya.
[228]
[229]
Reversing Muawiyah's
policies[edit]
While Muawiyah had allowed the
Roman administrators to continue
administering many parts of the
empire, later Umar Ibn Adbul Aziz
came to power and reversed many of
Muawiyahs policies. Umar Ibn Adbul
Aziz reduced the number of new
Roman administrators being recruited
on the pretext that people may look up
to the Roman administrators. Umar
Ibn Adbul Aziz tax changes also cut
state finances and halted further
expansion of the state.
[230]
Ibn Katheer says that Abdullah Ibn

Umar resented Hajjaj. Imam Abu
Muhammad Adbullah ibn Abdul
Hakam who lived near that time, said
in his book the first biography on Umar
Ibn Adbul Aziz that Abdullah Ibn
Omar's niece was married to one of
Marwans son called Abdul Aziz who
lived in Madina. Abdul Aziz lived in
Madina and had not become an
Umayyad ruler, but he had a young
son called Umar Ibn Abdul Aziz.
Abdullah ibn Umar kept Umar Ibn
[230]
Abdul Aziz with him for his education

when Abdul Aziz and his wife moved
to Egypt. Umar Ibn Adbul Aziz was
educated in Madina. The scholars in
Madina including Abdullah Ibn Umar
andQasim ibn Muhammad ibn Abu
Bakr who was jafar Sadiqs
grandfather and Abu Bakr's grandson
felt that they could use Umar Ibn
Adbul Aziz to peacefully reform the
Umayyad rule.
Imam Abu Muhammad Adbullah ibn
Abdul Hakam (died 214 AH) wrote that
many years earlier: "During the time of
Umar Ibn al Khattab the (second
Caliph) he prohibit the sale of milk
mixed with water. One night, he came
out for some need at the outskirts of
Madinah. Suddenly, he heard the
voice of a woman. She was telling her
daughter, "Daughter, you have not yet
mixed water in the milk. It is nearly
dawn. "The daughter said, "How can I
mix water in the milk? Amir ul Muminin
has prohibited it". The mother said,
"Other people also mix it. You also mix
it. How does Amir ul Muminin know?"
The daughter replied. "If Umar does
not know, then the creator of Umar
knows. Once he has prohibited it, then
I cannot do it."
Umar was greatly pleased with this
conversation. When morning came, he
called his son Asim and narrated the
incident that took place at night. He
then said, "Go and find out who that
girl is". Asim went. He made enquiries
and found out that the girl was from
the tribe of Banu Hilal. He returned
and informed Umar. He said to Asim
"Son, go and get married to her.
Definitely, she is worthy of bearing a
horseman who will lead the entire
Arabia."
Consequently Asim married her and a
daughter Umm e Asim bint Asim Ibn
Umar Ibn al Khattab was born from
her. Umm e Asim got married to Adbul
Aziz bint Marwan bin al Hakam. Umar
Ibn Adbul Aziz was born from her.
[231]
After his education, Raja bin Haiwah

who was also a scholar and an
advisor to some of the Umayyad rulers
took Umar Ibn Adbul Aziz to Syria.
Raja bin Haiwah also worked closely
with the scholars in Madina. Ibn
Katheer wrote in his book the AlBidayah wan-Nihayah that during the
time of Abdul Malik, Raja bin Haiwah
also managed the finances for the
construction of the Dome of the Rock
in Jerusalem, that stands to this day.
[232]
Ibn Katheer wrote that even the

Umayyad ruler Al-Waleed bin Abdul
Malik would write to Umar Ibn Abdul
Aziz in Madina for advice on legal
matter. Umar Ibn Abdul Aziz would
then convene a meeting with the
jurists in Madina and they would all
decide on the reply.
[233]
Later the future Umayyad ruler

Sulaiman would also consult Umar Ibn
Abdul Aziz. Hajjaj opposed Sulaiman
from becoming Caliph, even through
his father had written in his will that
after his brother Al-Waleed bin Abdul
Malik, Sulaiman would be Caliph. So
Sulaiman became even closer to
Umar Ibn Adbul Aziz who also
opposed Hajjaj.
[230]
When Umar Ibn Abdul Aziz was made

the governor of Madina, he asked the
Khalifah that he wished to be excused
from Hajjaj coming to Madinah. After
which, Hajjaj was prevented from
going to Madina.
[234]
According to Imam Abu Muhammad

Adbullah ibn Abdul Hakam from
Madina (died 214 AH 829 C.E) Umar
Ibn Adbul Aziz then said to the ruler
Walid Ibn Abdul Malik "After ascribing
partners to Allah, there is no greater
sin than spilling blood. Your governors
are unjustifiably killing people and they
only write the crime of the killed
person (murder) to inform you. You will
be answerable for this and you will be
held accountable (by God). Therefore,
write to your governors telling them
that no one should be punished by
death, but they should write of the
crime to you. There should be

witnesses to it, then you should decide
on that punishment to be meted out
after great thought and deliberation"
Walid said "O Abu Hafs (He called
Umar Ibn Adbul Aziz, Abu Hafs), May
Allah grant you blessings in your life
and delay your demise. Bring the pen
and paper." Walid then wrote this
command to all the governors.
Besides Hajjaj, no one found it
difficult. It weighed heavily on him and
he became very agitated. He thought
that no one else besides him got this
command. He investigated and found
that he was wrong. He said "Where
did this calamity come from? Who told
this to Walid?" he was told that 'Umar
Ibn Abdul Aziz was responsible for
this. When he heard this he said, "Oh,
if the one who gave this consultation is
Umar, then it is not permissible to
reject it". Hajjaj then devised a plan
and sent an extreme Khariji from Iraq
to Walid when Umar Ibn Adbul Aziz
was present. The Khariji swore at
Walid and his father. So Ibn Rayyan,
Walid's guard executed him. Walid
then called Umar Ibn Adbul Aziz and
asked "Abu Hafs, what do you think?
Did I do the right thing or was I
wrong?" Umar Ibn Adbul Aziz said
"You did not do the right thing in killing
him. The better step to take would
have been to send him to jail. Then,
he could have repented before Allah
or death would have come to him."
Walid said "He swore at me and Adbul
Malik (my father) and he was a
Khariki, but still according to you, I
was not correct in killing him." Umar
Ibn Adbul Aziz replied. "No, by Allah, I
do not think it was permissible. You
could have jailed him and if you
foregave him, then what to say? (i.e. it
would have been better)"
[235]
Walid became livid and went away. Ibn

Rayyan said to Umar Ibn Adbul Aziz
"Abu Hafs, May Allah have mercy on
you. You answered Walid with such a
reply that I feared that he would have
ordered me to chop your head" Umar
Ibn Adbul Aziz asked "If he ordered
you, would you have carried it out?"

He said, "Definitely". Later when Umar
Ibn Adbul Aziz became Caliph, Ibn
Rayyan was the first one to be
sacked.
Sulayman Ibn Abdul Malik said to
Umar Ibn Adbul Aziz "Look how many
people gather during the Hajj season."
He replied "Amir ul Mu minin, all of
them are your plaintiffs" (They will
complain about you in the court of
Allah on the Day of judgment)
[236]
According to Imam Abu Muhammad

Adbullah ibn Abdul Hakam who lived
near that time and later Ibn Katheer
said that Ibn Jareer said that, Raja bin
Haiwah (who was also a scholar) the
minister of marriage, for the Umayyad
ruler Sulaiman said that when
Sulaiman was on his death bed, I told
him "Indeed amongst the things that
preserves the caliph in his grave is his
appointment of a righteous man over
the muslims." So he wrote a letter
appointing the scholar from Madina,
Umar bin Abdul Azeez. To allow the
Umayyads to accept this, Raja then
advised him to make his brother
Yazeed bin Adbul Malik the successor
after Umar bin Abdul Azeez.
Umar
bin Abdul Azeez was a grand son of
Omar, the second Caliph from his
mothers side. After his appointment he
set up a committee of the jurist in
Madina headed by Qasim ibn
Muhammad ibn Abu Bakr and it
included Urwah ibn Zubayr,
Ubaidullah bin Abdullah bin Utbah,
Abu Bakr bin Abdur-Rahman bin alHarith bin Hisham, Abu Bakr bin
Sulaiman bin Abu Hathmah, Sulaiman
bin Yasar, Salim bin Abdullah,
Abdullah bin Amir bin Rabee'ah and
Kharijah bin Zaid bin Thabit, in Madina
to advise on legal matters. The work
of Malik ibn Anas and successive
jurists is also based on the work of this
early committee in Madina. Malik ibn
Anas also refers to there Fuqaha' of
Madina. Madina at the time had the
largest number of Muhammad's
companions therefore no one could lie
[237][238]
[239]
[240]
about what Muhammad had said,

while in Madina during that period.
After becoming the Khalif, Umar Ibn
Adbul Aziz worked very closely with
the scholars in Madina to make the
laws in line with the Quran and the
teachings of Muhammad's. He also
reduced the allowances of the
Umayyad family members. Which they
deeply resented.
When Umar Ibn Adbul Aziz reduced
the allowances of the Umayyad family
members. They sent some one to him
to ask for more. When Umar Ibn Adbul
Aziz refused, the man said to them "O
Banu Umayyah, you should rebuke
yourself. You got up and married a
person of your family to the grand
daughter of Umar. He wrapped Umar
in a cloth and presented him to you.
You should therefore rebuke yourself".
[241]
Umar Ibn Adbul Aziz also started

peace talks with the Kharijites. He
then reduced the taxes for the
Muslims. He sacked oppressive
governors and replaced them. His
policies made him very popular with
the population but not so popular with
the Umayyads. The reduction in the
taxes also reduced further expeditions
and the expansion of the state. But
lower taxes and better justice allowed
the economy to expand. The tax
collector Yahya Ibn Sa'id complained
that after collecting the taxes, he could
not find people willing to take the
charity from the welfare state
[242]
[243]
Imam Abu Muhammad Adbullah ibn

Abdul Hakam (died 214 AH) writes
that Umar Ibn Adbul Aziz then stopped
the allowance of the Banu Umayyah,
stopped giving them land and made
them the same as every one else. And
they complained bitterly. So Umar Ibn
Adbul Aziz said to them "By Allah, I
want that no impermissible decision
should remain on the earth that I will
not finish off."
[244]
Umar Ibn Adbul Aziz was soon killed,

but when the future rulers tried to
reverse his policies, the population

started to rebel.
With the death of Umar Ibn Adbul Aziz
the scholars in Madina got very upset.
But in the short time Umar Ibn Adbul
Aziz was in power the changes he
made, had a long-lasting effect in the
minds of the people. An associate of
Umar Ibn Adbul Aziz, Zayd ibn Ali the
grandson of Husayns was also very
upset. Zayd ibn Ali then started
receiving letters from Kufa asking him
to come to Kufa. In 740, Abu
Hanifah supported his friend Zayd ibn
Ali against an Umayyad ruler but
asked his friend not to go to Kufa. Abu
Hanifah, Malik ibn Anas and Zayd ibn
Ali's family advised Zayd ibn Ali not to
go to Kufa feared that Zayd ibn Ali
would get betrayed inKufa.
But Zayd ibn Ali felt that he needed
to oppose the Umayyads by
force. Zaydis believe that on his arrival
in Kufa, on the last hour of Zayd ibn
Ali, the people in Kufa asked him:
"May God have mercy on you! What
do you have to say on the matter
of Abu Bakr and Umar ibn alKhattab?" Zayd ibn Ali said, "I have
not heard anyone in my family
renouncing them both nor saying
anything but good about them...when
they were entrusted with government
they behaved justly with the people
and acted according to the Qur'an and
the Sunnah.".
After which they
withdrew their support and Zayd ibn
Ali was killed. The Scholars kept up
the pressure on the Umayyads and as
the Umayyads tried to re-impose the
taxes abolished by Umar Ibn Adbul
Aziz, the population also got more
rebellious.
[245][246][247]
[248]
[249][250]
Views on Muawiyah[edit]
Early non-Muslim
literature[edit]
The Greek historian Theophanus does
not call Muawiyah a king or an
emperor, but rather a 'primus inter
pares', or in Greek, a
'protosymboulos', "a first among

equals", in the midst of his
'symboulioi'. Theophanus also referred
to Umar ibn al-Khattab as "Primus
inter pares"
[200]
After the peace treaty with Hassan, in

the book "The Great Arab Conquests"
Hugh Kennedy writes that "The
Nestorian Christian John bar Penkaye
writing in the 690s, has nothing but
praise for the first Umayyad caliph,
Muawiya, of whose reign he says 'the
peace throughout the world was such
that we have never heard, either from
our fathers or from our grandparents,
or seen that there had ever been any
like it'"
[251]
Muslim literature[edit]
The traditional medieval Sunni
perception of Caliph Muawiyah I has a
wide spectrum. It is based on when it
was written and who wrote it and
where.
Early Madina literature[edit]
In the best-selling book, In the shadow

World, Tom Holland writes "The
Constitution of Medina is accepted by
even the most suspicious of scholars
as deriving from the time of
Muhammad. Here in these precious
documents, it is possible to glimpse
the authentic beginnings of a
movement that would succeed, in
barely two decades, in prostrating
both the Roman and the Persian
Empires. That the Prophet consciously
aimed at state-building; that it was his
ambition to forge his own people and
the local Arab tribes into a single
Umma (community); that this
confederation was to fight in the path
of God; these brief details, the
veritable building blocks are rock
solid"
[27]
[27]
The Constitution of Medina document

and the Quran are the only documents
that modern scholars could reliably
date to have existed at the time of
Muhammad. Some coins also exist

from the Umayyad era with the
inscription "There is one God and
Muhammad is the messenger of God"
but Constitution of Medina provides
modern scholars with a lot more detail.
The only book that existed during the
Umayyad period and remains today is
the Quran and that existed from the
time of Muhammad. Both Malik ibn
Anas (c. 711 795) and Abu
Hanifa (699 767) lived during the
Umayyad and the Abbasid period. The
Abbasids took over in 750, when Abu
Hanifa was 50 years old and Malik ibn
Anas was 39 years old, therefore both
of them were familiar with the
Umayyads. Malik ibn Anas lived in
Madina. Abu Hanifa lived in both Iraq
and then in Madina. Many Umayyad
princes had also studied in
Madina. Abu Yusuf, the student of Abu
Hanifa's was around 21 years old
when the Abbasids took over. AlImamAl-Waqidi the famous historian
was also born in Madina during the
time of the Umayyads.
The book Al Muwatta by Imam Malik's
was written in the early Abbasid period
in Madina. It does not contain any anti
Umayyad content because it was
more concerned with what the Quran
and what Muhammad said and was
not a history book on the Umayyads.
There was a lot of debate during the
Umayyad period and more community
involvement. If it worked for the
community, was just and did not
conflict with the Quran and the
example of Muhammad it was
acceptable. This made it easier for the
different communities with Roman,
Persian, Central Asia and North
African backgrounds to integrate into
the Islamic State and that assisted in
the quick expansion of the Islamic
State. The scholars in Madina were
consulted on the more complex
judicial issues. The Sharia and the
official more centralized schools of
fiqh developed later during the time of
the Abbasids. The non Muslims used

their own laws and had autonomy.
[252]
As Hassan had been with Muawiyah,

if the there was justice and the poor
were looked after, the scholars in
Madina did not complain. But when
the ruler became unjust and
oppressive and did not look after the
poor they rebelled. When Yazeed took
over the People of Makkah and
Madina and Abdullah Ibn Zubair
rebelled
In the early literature like Musnad
Ahmed 4/216 there are hadith like this
one:
A narration tells that Muhammad
prayed to God in favor of Muawiyah:
"Allahumma (O Allah) guide him and
guide people by him." This narration
is in manyhadith (narration) books.
Al-Dhahabi says that this
narration has a strong predication
(reference) Muhammad Nasiruddin
al-Albani (a modern narrations critic)
also said: all the men of the
predication (reference) are trustworthy
and then he explained how the
predication is strong.
[253]
[254][255]
[256][257][258]
[259]
[257][258][260][261][262]
Even the earliest pro-Shia accounts of

al-Masudi are more balanced. alMasudi in Ibn Hisham is the earliest
Shia account of Muawiyah and he
recount that Muawiyah spent a great
deal of time in prayer, in spite of the
burden of managing a large empire.
[263]
Az-Zuhri stated that Muawiya led the

Hajj Pilgrimage with the people twice
during his era as caliph.
[165]
Early Abbasid literature from Iraq[edit]
Books written in the early Abbasid

period like al-baladhuri "The Origins of
the Islamic State" provide a more
accurate and balanced history. Ibn
Hisham also wrote about these
events.
[15][16]
Later Abbasid literature[edit]
After killing off most of the Umayyads

and destroying the graves of the
Umayyad rulers apart from Muawiyah

and Umar Ibn Adbul Aziz, the history
books written during the later Abbasid
period are more anti Umayyad The
Abbasids justified their rule by saying
that their ancestor Abd Allah ibn
Abbas was a cousin of Muhammad.
[264]
In The Great Arab Conquests, Hugh

Kennedy writes: "A characteristic of
these anecdotes is what has been
described as onomatomania, the
obsession with knowing the names of
the participants involved in events.
The problem for the historians is that
these lists frequently contradict each
other. Furthermore, there are some
examples in which later versions of a
story seem to have access to more
names than earlier ones do. This is
deeply suspicious for modern
historical sensibilities. In some cases
the names are clearly preserved by
the descendants and fellow tribesmen
of the participants. In the 7th century it
was a matter of considerable practical
importance. If your father or
grandfather had participated in those
first glorious battles, Qudisiya in Iraq
or Yarmuk in Syria, you benefited in
both money and status. By the mid-8th
century these relationships had largely
lost their practical value. No one,
except the members of the ruling
family and sometimes the
descendants of the Prophet or Ali,
continued to benefit from this
system."
[265]
[265]
Later Abbasid literature from Iran[edit]
The books written later in the Abbasid

period in Iran are even more anti
Umayyad. Iran was Sunni at the time.
There was much anti Arab feeling in
Iran after the fall of the Persian
empire. This anti Arab feeling also
influenced the books on Islamic
history. Al-Tabri was also written in
Iran during that period. Al-Tabri was a
huge collection including all the text
that he could find, from all the
sources. It was a collection preserving
everything for future generations to
[266]
codify and for future generations to

judge if it was true or false. It contain
text like this:
To the following narration (reported by
two different Sahabah):
Abdullah ibne Umar narrates that he
heard Rasulallah (Muhammad) say:
Muawiyah shall not die on the path
of Islam.
[267]
Narrated by Jabir bin Abdullah who

testified that he heard Rasulallah
(Muhammad) say:
At the time of his death, Muawiyah
shall not be counted as member of my
Muslim Ummah.
[267]
Some of the classical literature by

eminent (Sunni) Islamic figures in the
Abbasid period records:
I asked my father about Ali and Muawiyah. He (Ahmad Ibn Hanbal)
answered: "Know that Ali had a lot of enemies who tried hard to find a
fault in him, but they found it not. As such, they joined a man
who verily fought him, battled
him, and they praised him extravagantly setting a snare for
themselves for him. -Abdullah bin Ahmad Ibn Hanbal
[268][269]
Muawiyah's opposition to Ali

manifested itself in the following
practice instituted during his
caliphate, which was the verbal
abuse and insult of Ali Ibn Abi
Talib during the sermons in the
mosques. This was even done on
the pulpit of the Mosque of
Muhammad in Medinah. (This
practice lasted for 65 years and
was ended by Umayyad caliph
Umar bin Abdul Aziz.)
For
example, Tabari recorded:
[270][271][272][273]
When Muawiyah Ibn Abi Sufyan put Mughairah Ibn Shubah in charge of
Kufah in Jumada 41 AH (Sep. 2 - Oct. 30, 661 CE), he summoned him.
After praising and glorifying God, he said"I would continue to advise you about a quality of yours-do not refrain from
abusing Ali and criticizing him, (but) not from asking God's mercy upon
Uthman and His forgiveness for him. Continue to shame the companions
of Ali, keep at a distance, and don't listen to them. Praise the
faction of Uthman, bring them near, and listen to them."
[274]
[274]
Saad Ibn Abi Al-Waqqas

narrated-
Muawiyah, the son of Abu Sufyan, gave order to Saad, and told him:
"What prevents you that you are refraining from cursing Abu Turab
(nickname of Ali Ibn Abi Talib)?" Saad replied: "Don't you remember that the Prophet
said three things about (the virtues of) Ali? So I will never curse Ali."
Nisa'i and Muslim narrate

a Sahih hadith, wherein
Muhammad summoned
Muawiyah who snubbed
him and continued eating
his meal - Muhammad
then cursed Muawiyah
with the words: "May Allah
never fill his belly!"
Nisa'i was not the only
Sunni scholar who
accepted this hadith there were many others,
the foremost being
Bukhari and Muslim who
compiled the Sahih
Muslim.
It has been
argued that in the Arabic
culture and language the
expression is a
colloquialism which
means a wish that the
person's belly be so full of
blessings of God (in the
form of food) that his belly
cannot take anymore, or
that he wishes the
persons blessings to be
without an end. However,
the two pre-eminent
masters of Sunni hadith,
Bukhari and Muslim, have
rejected absolutely the
latter apology for
Muawiyah. Further,
Nisa'i was murdered
when he recited this
hadith in the presence of
pro-Muawiya Arabspeaking Syrians as it
was perceived as a curse
of Muawiyah, which
debases the unreferenced
suggestion that the term
was a form of praise and
not condemnation.
[276]
[277]
[277][278]
[277]
[279]
Later Abbasid literature from

Syria[edit]
Ibn Taymiyyah (1263 to

1328) said: "Muawiyah
did not call himself to be a
khaleefah and was not
given the oath of
allegiance to it when he
fought Ali. He fought not
because he considered
himself to be the khaleef
or deserving of the
khilaafah. This they all
agreed upon and he
himself would affirm this
to whomever asked him.
He and his companions
did not consider it
permissible that they
initiate the fight against Ali
and his companions. But
Ali (may Allah be pleased
with him) and his
companions believed that
Muawiyah and his
companions must pledge
allegiance and show
obedience to Ali, due to
his authority such that
there be only one
khaleefah for the
Muslims. Considering
them defecting from this
obligation he decided that
Muawiyah and his
companions should be
fought until they fulfilled it.
All this so that obedience
and unity occur.
Muawiyah and his
companions did not see
that it was obligatory upon
them and if they were
fought against they would
consider themselves
oppressed because
Uthman was killed
oppressively as was
agreed by all the Muslims
at the time and his killers
were in Ali's camp, he
having authority over
them"
[280]
Ibn Kathir (1301-1373)

said: "Uthmaan was killed
oppressively, may Allah

be pleased with him.
Muawiyah was
demanding that Ali hand
over Uthman's killers so
that he may take
vengeance from them, as
he was also an Umayyid.
Ali was asking Muawiyah
for respite until he had
established himself and
then he would hand them
over. At the same time he
was requesting Muawiyah
to surrender Shaam to
him. However Muaawiyah
refused that until Ali
surrendered those who
killed Uthman."
[281]
According to Ibn Katheer

in his book Al-Bidayah
wan-Nihayah, Imam
Ahmed was asked about
what had happened
between Muawiyah and
Ali, he recited the Verse
"That was a nation who
has passed away. They
shall receive the reward
of what they earned and
you of what you earned.
And you will not be asked
of what they used to do"
Al-Baqarah 2:134.
[167]
Modern Sunni literature[edit]
Despite his endeavours in

the expansion of the
Caliphate and the
establishment of the
Umayyad Dynasty, the
persona of Caliph
Muawiyah I evokes a
controversial figure in
standard Islamic history
whose legacy has never
quite been able to shed
the taint of his opposition
to the Rashidun Caliph,
Ali ibn Abi Talib.
The late (Sunni)
theologian Mawdudi
(founder of Jamaat-EIslami) wrote that the

establishment of the
caliphate as (essentially)
a monarchy began with
the caliphate of Muawiyah
I. It wasn't the kind where
Muawiyah was appointed
by the Muslims. Mawdudi
elaborated that Muawiyah
wanted to be caliph and
fought in order to attain
the caliphate, not really
depending upon the
acceptance of the Muslim
community. The people
did not appoint Muawiyah
as a caliph, he became
one by force, and
consequently the people
had no choice but to give
him their pledge of
allegiance (baiah). Had
the people not given
Muawiyah their allegiance
at that time, it wouldn't
have meant so much as
losing their rank or
position, as much as it
would have meant
bloodshed and conflict.
This certainly couldn't
have been given
preference over peace
and order. Following
Hasan ibn Ali's abdication
of the caliphate, all the
Muslims (including
the Sahabah and Tabi'ee
n) gave their pledge of
allegiance to Muawiyah I,
bringing an end to civil
war. That year was called
the Aam Al Jamaat (Year
of Congregation). As
Mawdudi pointed out,
Muawiyah's own speech
during the initial days of
his caliphate expressed
his own awareness of
this:
[282]
By Allah, while taking

charge of your
government I was not

unaware of the fact that
you are unhappy over my
taking over of
government and you
people dont like it. I am
well aware of whatever is
there in your hearts
regarding this matter but
still I have taken it from
you on the basis of my
sword Now if you see
that I am not fulfilling your
rights, then you should be
happy with me with
whatever is there.
[282]
Shia view[edit]
Muawiyah I is a reviled
figure in Shia Islam for
several reasons. Firstly,
because of his
involvement in the Battle
of Siffin against Ali ibn Abi
Talib, whom the Shia
Muslims believe
was Muhammad's true
successor; secondly, for
the breaking of the treaty
he made with Hasan ibn
Ali, after the death of
Hasan ibn Ali, one of
broken terms being
appointing his
son Yazid as his
successor; thirdly,
because they believe that
he is responsible for the
killing of Hasan ibn Ali by
bribing his wife Ja'dah
binte Ash'as to poison him
where as the Sunni texts
do not say that his wife
killed him; and fourthly
because some Shia think
that he distorted their
interpretation of Islam to
match his rule; where as
the Sunnis do not say that
he distorted Islam, as he
was a political leader at a
certain time in history to
whom Hassan and
Hussein also gave their

allegiance, where as they
say that Islam is based on
the Quran and the
teaching of Muhammad
and its main center of
learning was in Madina
not in Syria and they say
that Islam was completed
at the time of Muhammad
and use the verses "This
day I have perfected for
you your religion and
completed My favor upon
you and have approved
for you Islam as religion"
Quran 5:5. "Indeed, it is
I who sent down the
Qur'an and indeed, I will
be its guardian." The Holy
Qur'an, Chapter 15, Verse
9. Fifthly, for the deaths
of various Companions of
Muhammad who fought
alongside Ali in the Battle
of Siffin.
[283]
[284]
[285][286][287][288][289][290][291][292]
According to Shia view,

Muawiyah opposed Ali,
out of sheer greed for
power and wealth. His
reign opened the door to
the persecution of Ali's
supporters, slaughtering
of his followers, and
unlawful imprisonment of
his supporters, which
only worsened when
Yazid came into power
and the Battle of
Karbalaensued.
Muawiyah is alleged to
have killed many of
Muhammad's companions
(Sahabah), either in battle
or by poison, due to his
lust for power. Muawiyah
killed several historical
figures, including the
Sahabah, Amr bin alHamiq, Muhammad ibn
Abi Bakr, Malik alAshtar, Hujr ibn Adi (to
which the families of Abu
[293]
[294]
[295]
[296]
[297]
Bakr and Umar

condemned Muawiyah
for, and the Sahaba
deemed his killer to be
cursed) and Abd alRahman bin Hasaan
(buried alive for his
support of Ali).
According to the Shia
Muawiyah was also
responsible for instigating
the Battle of Siffin, the
bloodiest battle in Islam's
history, where as many
early history books state
that Ali went North to
Syria, to make the
Syrians give him
allegiance. In the Battle of
Siffin over 70,000 people
(among them many of the
last surviving companions
of Muhammad) were
killed. Notable among the
Companions who were
killed by Muawiyah's
forces in the battle of
Saffin was Ammar ibn
Yasir, a frail old man of 95
at the time of his death.
Shia Muslims see his
being killed at the hands
of Muawiyah's army as
significant because of a
well-known hadith,
present in both the Shia
and Sunni books of
hadith, narrated by Abu
Hurairah and others, in
which Muhammad is
recorded to have said: "A
group of rebels would kill
you", Sahih
Muslim and Sahih alBukhari.
[298]
[299]
[300]
[301]
[302]
The killing of the two

children of Ubaydullah ibn
Abbas the ancestor of the
Abbasids can also be
found in Sunni books from
the Abbasid period and
Shia texts.
[303]
[...] Then he [i.e.

Muawiyah] was
informed that
Ubaidullah had
two infant sons.
So he set out to
reach them, and
when he found
them - they had
two (tender)
forelocks like
pearls - [and] he
ordered to kill
them.
[304]
See also[edit]
[show]
ArabByzantine wars
Second Fitna
Hasan ibn Ali
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Page 8 and 9, Publisher
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p. 265. ISBN 978603500
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Umar Ibn Kathr
p. 414. ISBN 978603500
0802.
Zam Zam Publishers
Karachi Page 46
Zam Zam Publishers
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Marwan I
This article needs additional citations for verification. Please help improve this article by adding citations to reliable
sources. Unsourced material may be challenged and removed. (February 2015)
Marwan I

4th Caliph of the Umayyad dynasty

Umayyad Caliph in Damascus
Reign
684685
Predecessor
Muawiya II
Successor
Abd al-Malik
Issue
Abd al-Malik, Abd al-Aziz,Muhammad
Full name
Marwan ibn al-Hakam
Dynasty
Umayyad
Father
Hakam ibn Wa'il
Born
March 28, 623
Died
May 7, 685
Marwan ibn al-Hakam ibn Abu al-'As ibn Umayyah (623 7 May 685) (Arabic: (
) aSahaba and also was the fourth Umayyad Caliph, and the cousin of Uthman ibn Affan,
who took over the dynasty afterMuawiya II abdicated in 684. Marwan's ascension pointed to a shift in
the lineage of the Umayyad dynasty from descendants of Abu Sufyan (the "Sufyanids") to those
of Hakam (the "Marwanids"), both of whom were grandsons of Umayya (for whom the Umayyad
dynasty is named). Hakam was also the uncle of Uthman ibn Affan.
Contents
[hide]
1 Life
2 His family tree
3 Status as Sahaba
4 References
5 External links
Life[edit]
During the "Battle of the Camel" Marwan ibn al-Hakam is said to have shot his general Talhah with
an arrow to the thigh, resulting in his death. Marwan killed Talhah in revenge for his alleged betrayal
of the third Caliph, Uthman. He was removed from this position by Ali, only to be reappointed
by Muawiya I. Marwan was eventually removed from the city when Abdullah ibn Zubayr rebelled
against Yazid I. From here, Marwan went toDamascus, where he was made the caliph after Muawiya
II abdicated.
Marwan's short reign was marked by a civil war among the Syrian Arabs as well as a war against
Abdullah ibn Zubayr who continued to rule over the Hejaz, Iraq,Egypt and parts of Syria. Marwan
was able to prevail in Syria at the Battle of Marj Rahit, the result of which was a new Marwanid line
of Umayyad caliphs. He was also able to recapture Egypt and Syria from Abdullah, but was not able
to completely defeat him.
His family tree[edit]

Quraysh tribe
Abd Manaf
ibn Qusai
Abd
Shams
Barra
Mut t alib
tikah bint
Murrah
Hala
Hashim
Umayya
ibn Abd
Shams
Harb
Salma bint Amr
Abd alMuttalib
Abu
al-'As
minah
Abd
Allh
Ab
T lib
Hamza
Al-Abbas
Ab Sufyn ibn
Harb
AlHakam
Affan
ibn Abi
al-'As
Muwiyah
Marwan
I
Uthman
ibn
Affan
UmayyadCaliph
ate
MUHAMMA
D
(Family tree)
Ruqayyah
Uthman
ibn Abual-Aas
Khadija
bint
Khuwayli
d
Abd Allh
Àl alMrtdh
Khawlah bint Ja'far
Fatima
Zahra
Hasan alMjtab
Muhammad ibn alHanafiyyah
Husayn
bin Ali
(Family
tree)
al-Mukhtr ibn Ab
Ubayd Allah alThaqaf
(AbAmra`Kaysany
yah)
Ali bin Abd

Allh
Muhammad"al
Imm"(Abbasi
ds)
Status as Sahaba[edit]
Despite being controversial figure and his being remembered for killing Talha, Marwan bin Hakam
was accepted as Sahaba generally by Islamic scholarly consensus as evidenced by a reprimand
from scholar of Nahdletul Ulema from Indonesia regarding some Muslim figures such as Marwan as
one of the topic. which he give Marwan the honorific title of Radhi Allahu Anhu(RA), which common
honorific title of Sahaba or Tabi'un.
[1]
[2]
Another evidence according to fiqh were there are hadiths which transmitting was traced to Marwan
which is compilled by Sahih Bukhari and Tirmidhi. as it is the nature to the ruling of Hadith
transmission by Sahaba was explained by Haji gibril that Consensus among Ahl al-Sunna that the
Sahaba are all of the highest probity which inhibiting the first chain of narration
[3][4]
[5]
[6]
References[edit]
1.
Jump up^ http://www.voa-islam.com/read/liberalism/2012/01/27/17322/kiyai-nu-membantah-hujatan-keji-said-aqielterhadap-para-sahabat-nabi/#sthash.JzIxFdC8.dpbs
2.
Jump up^ Durr al-Mukhtar , Vol 5, Page 480;
3.
Jump up^ Hadeeth narrated by Marwan bin Al-Hakam (RA) on Sahih Bukhari
4.
Jump up^ Islam / Bukhari / Volume 5, Book 57
5.
6.
Jump up^ Jami' al-Tirmidhi Book: 47, Hadith: 3286 : al-Hasan bin Muhammad al-Za'faraniIbn Jurayj
'Abdullah bin 'Ubaidullah b. Abi MulaykaHumaid bin 'Abdur RahmanMarwan bin al-Hakam bin Abi al-'As
Jump up^ http://www.livingislam.org/n/shb_e.html
External links[edit]
http://www.dartabligh.org/books/ebooks/Role_vol1/page139.asp
[dead link]
Marwan I
Banu Umayya
Regnal titles
Preceded by
Muawiyah II
Umayyad Caliph
684685
Succeeded by
Abd al-Malik
Preceded by
Said ibn al-As
Governor of Madina
679681
Succeeded by
Walid ibn Utbah ibn Abi Sufyan
Preceded by
Said ibn al-As
Governor of Madina
674677
Succeeded by
Said ibn al-As
Preceded by
?
Governor of Madina
662669
Succeeded by
Said ibn al-As
[hide]
Umayyad Caliphs
Family tree
Muawiyah I
Yazid I
Muawiya II
Marwan I
Abd al-Malik
Al-Walid I
Caliphs of Damascus
(661750)
Sulayman
Umar II
Yazid II
Hisham
Al-Walid II
Yazid III
Ibrahim
Marwan II
Emirs of Crdoba
'Abd al-Rahman I
Media
Hisham I
Al-Hakam I
Abd ar-Rahman II
(756929)
Muhammad I
Al-Mundhir
Abdullah
Abd-ar-Rahman III
Abd-ar-Rahman III
Al-Hakam II
Hisham II
Muhammad II
Sulayman
Hisham II
Sulayman
Caliphs of Crdoba
(9291031)
Abd ar-Rahman IV
Ali ibn Hammud al-Nasir[H]
Al-Qasim al-Ma'mun ibn Hammud[H]
Yahya ibn Ali al-Mu'tali[H]
Al-Qasim al-Ma'mun ibn Hammud[H]
Abd ar-Rahman V
Muhammad III
Yahya ibn Ali al-Mu'tali[H]
Hisham III
[H]
indicates Hammudid usurpers
[hide]
List of Sahabah

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Sahabah

From Wikipedia, the free encyclopedia

"Sahabi" redirects here. For the surname, see Sahabi (name).

The term a - a ba (Arabic: meaning "the companions", from the verb

2.1.1 As Sabiqoon Al Awaloon (Badriyans)

2.1.2 Major Sahabah (Kibaar)

2.1.3 Released people (Ashaab at-tulaqaa)

2.3 Muhammad's wives

Texts and laws[hide]

Culture and society[hide]

Islam and other religions

Major Saaba (Kibaar)[edit]

They are also people that God is pleased with (Arabic:

rad iyu l-Lhu anhu)

Releaed people (Ashaab at-tulaqaa)[edit]

While sura 8 ("The Spoils" (Al-Anfal)), ayat 74-75 reads:

In another place the Quran distinguishes between the community in honour:

All of Muhammad's wives are called the "mothers of the believers":

Another verse states:

Quran, sura 33 (Al-Ahzab), ayat 32-33

List of non-Arab Sahabah

Muadh ibn Jabal

Hadith of the ten promised paradise

Jump up^ "Sahaba". livingislam.org.

Jump up^ Fundamentals of Hadith Intrepretation by Amin Ahsan Islahi

^ Jump up to:a b Quran 9:100

Jump up^ Quran 9:117

Jump up^ Quran 8:72

Jump up^ Quran 3:103

Jump up^ Quran 48:29

Jump up^ Quran 48:1829

^ Jump up to:a b Quran 57:10

Jump up^ Al-Tajrid fi Asma' al-Sahaba, by Al-Dhahabi, pg.57

Jump up^ Mothers of the Believers, By: Ibn al-Hashimi

Jump up^ Al-Ifk: Quran Defends Aisha, By: Ibn al-Hashimi

Jump up^ Quran 48:10

Jump up^ Quran 8:7475

Jump up^ Quran 24:1215

Jump up^ Quran 9:101

Jump up^ Quran 33:33

Jump up^ Quran 33:6

Jump up^ Quran 33:3233

Jump up^ Quran 33:3031

Jump up^ Sahih al-Bukhari, 3:48:820

Jump up^ Sahih Muslim, 31:6150

Wilferd Madelung The Succession to Muhammad, Cambridge University Press, 1997.

William Montgomery Watt Muhammad at Medina, Oxford University Press 1956.

Zubayr ibn al-Awam

Rashidun conquest of Egypt, First

Az-Zubayr ibn Al-Awam (594656) ( ) was a companion of Muhammad and a

1 Family and Childhood

3 Military Activity under Muhammad

4 Career After Muhammad

5 Wives and Children

6 The Battle of the Camel

Family and Childhood[edit]

Military Activity under Muhammad[edit]

List of battles of Muhammad

Main article: List of expeditions of Muhammad

Career After Muhammad[edit]

Wives and Children[edit]

3. Al-Halal bint Qays of the Asad tribe.

The Battle of the Camel[edit]