‘Ali’s Arch-Enemy, Zubayr ibn Bakkar

Zubayr ibn Bakkar ibn Abdullah ibn Mus’ab ibn Thabit ibn Abdullah ibn Zubayr ibn ‘Awwam had no match in enmity with Imam ‘Ali. In fact, he was Imam ‘Ali’s arch-enemy.

Ibn Abbas has been reported by Zubayr ibn Bakkar as saying: I was walking hand in hand with Umar ibn Khattab in one of the alleys of Medina. Addressing me, he said: O Ibn Abbas! I do not think there is any one more wronged than your master, ‘Ali! I said to myself I should answer him immediately. Therefore, I said: O Amir al-Mu’minin, return to ‘Ali what you have taken from him (usurped) with injustice! Being upset and as a sign of protest, he withdrew his hand from my hand. He went a few steps forward, stopped and said: I do not see the reason behind his being wronged as anything but humiliation! I said to myself: By God, what you are saying is worse than what you had said before. So I retorted: By God, on the day he was ordered to take Surah -Bara'ah from your comrade and to convey it to the atheists, God did not humiliate him!

Ibn Abbas reports: Hearing this answer, he turned his face from me, did not say anything, parted with me and went his way.¹⁷⁸ Ibn Abbas has been reported by Ahmad ibn Tahir in Tarikh Baghdad, as saying: During the first days of Umar’s caliphate, I went to him while there was a bowl of dates before him.

He offered me to eat and I took just one date while he ate up all the dates and drank a jug of water after it. Leaning on a pillow, he turned to me and said: Where do you come from? I said: I am coming from the mosque. He said: Why did you leave your cousin? I had the impression that he was talking about Abdullah Ja’far. I said: He was busy with his grandchild. He said: I do not mean him. I mean great man of Ahl al-Bayt (‘Ali). I said: He is busy with irrigation of the trees as well as recitation of the Holy Qur’an. He said: O Abdullah, the blood of the camels sacrificed be in your charge (swearing by at that time) if you do not answer my question.

قُلتُ: يَا رَسولَ اللهِ، مَنِ النَّاكِثُونَ؟ قَالَ: الَّذِينَ يُبَايِعُونَهُ بِالْمَدِينَةِ وَيَنْكُثُونَ بِالْبَصْرَةِ. قُلتُ: مَنِ الْقَاسِطُونَ؟ قَالَ: مُعَاوِيَةُ وَأَصْحَابُهُ مِنْ أَهْلِ الشَّامِ. قُلتُ: مَنِ الْمَارِقُونَ؟ قَالَ: أَصْحَابُ النَّهْرَوَانِ.

فَقالَ مَوْلَى أُمِّ سَلَمَةَ: فَرَّجْتِ عَنِّي، فَرَّجَ اللهُ عَنْكِ. وَاللهِ لاَ سَبَبْتُ عَلِيَّاً أَبَداً. فِي أَخْبَارٍ أَوْرَدَهَا الزُّبَيْرُ بْنُ بَكَّارٍ: كَانَ الزُّبَيْرُ بْنُ بَكَّارِ بْنِ عَبْدِ اللهِ بْنِ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ بْنِ العَوَّامِ مِنْ أَشَدِّ النَّاسِ عِنَاداً لأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ. وَقَدْ رَوَى عَنِ ابْنِ عَبَّاسٍ قَالَ: إنِّي لأُمَاشِي عُمَرَ بْنَ الْخَطَّابِ فِي سِكَّةٍ مِنْ سِكَكِ الْمَدِينَةِ إِذْ قَالَ لِي: يَا بْنَ عَبَّاسٍ، مَا أَظُنُّ صَاحِبَكَ إِلاَّ مَظْلُوماً.

قُلتُ فِي نَفْسِي: وَاللهِ لاَ يَسْبِقُنِي بِهَا. فَقُلْتُ: يَا أَمِيرَ المُؤْمِنِينَ، فَ?رْدُدْ ظُلاَمَتَهُ. فَانْتَزَعَ يَدَهُ مِنْ يَدِي وَمَضَى وَهُوَ يُهَمْهِمُ سَاعَةً. ثُمَّ وَقَفَ فَلَحِقْتُهُ فَقالَ: يَا بْنَ عَبَّاسٍ، مَا أَظُنُّهُمْ مَنَعَهُمْ مِنْهُ إِلاَّ أَنِ اسْتَصْغَرُوهُ. فَقُلْتُ فِي نَفْسِي: هَذِهِ وَاللهِ شَرٌّ مِنَ الأُولَى. فَقُلْتُ: وَاللهِ مَا اسْتَصْغَرَهُ اللهُ حِينَ أَمَرَهُ أَنْ يَأْخُذَ سُورَةَ بَرَاءَةٍ مِنْ صَاحِبِكَ. قَالَ: فَأَعْرَضَ عَنِّي.

وَرَوَى أَحْمَدُ بْنُ أَبِي طَاهِرٍ فِي تَارِيخِ بَغْدَادَ بِسَنَدِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: دَخَلْتُ عَلَى عُمَرَ

I said: Ask your question. He said: Is he still thinking of caliphate? I said: Yes. He said: Does he think that the Messenger of Allah has appointed him as caliph? I said: Yes and added: I asked my father about ‘Ali’s right to caliphate and he said: ‘Ali is right! Umar said: The Holy Prophet sometimes uttered certain words for which there was no proof or excuse! In fact, he used to point out this issue once in a while. Even in his deathbed, he wanted to explicitly mention his name but as I was worried about Islam and feared that it might be threatened, I stopped him from mentioning his name expressly!

By the Lord of this Ka’bah, Quraysh had never unanimity about ‘Ali’s caliphate. If he were in charge of affairs, all the Arabs from around Medina would oppose him and break their allegiance. As the Messenger of Allah noticed that I knew his intention, he did not say anything in this relation, so what God had destined was implemented! The author of the book says these words of Umar refer to ink, pen, and paper which had to be brought on the order of the Holy Prophet but Umar stopped him, saying: This man is saying delirium because of much pain. The book of God is sufficient for us.¹⁷⁹

This is an indication to the famous incident when Umar prevented the Holy Prophet from writing down his will, claiming that the Holy Prophet was hallucinating!

Let us go back to what Zubayr ibn Bakkar has related. He has quoted his uncle Mus’ab as saying: The agent of Mu'nisah summoned a man to the court presided over by Sharik ibn Abdullah as judge, filing a suit against him. The judge was carefully listening to the statements of both parties to avoid any mistake. Amid this, Mu’nisah’s agent who had the upper hand and his support, arrogantly attacked the other party, yelling at him.

Finding that the agent’s moves were against the court’s order and disrespect for the judge, Sharik protested by saying: Shut up! The agent said: Do you know who I am? I am the agent of Mu’nisah! The judge ordered the slave in charge of executing the court’s order to give him some slaps in the face. The slave too did so.

فِي أَوَّلِ خِلاَفَتِهِ وَقَدْ أُلْقِيَ لَهُ صَاعٌ مِنْ تَمْرٍ عَلَى خَصْفَةٍ، فَدَعَانِي لِلأَكْلِ. فَأَكَلْتُ تَمْرَةً وَاحِدَةً وَأَقْبَلَ يَأْكُلُ حَتَّى أَتَى عَلَيْهِ. ثُمَّ شَرِبَ مِنْ جَرٍّ كَانَ عِنْدَهُ وَاسْتَلْقَى عَلَى مَرْفَقَةٍ لَهُ. ثُمَّ قَالَ: مِنْ أَيْنَ جِئْتَ يَا عَبْدَ اللهِ؟ قُلتُ: مِنَ الْمَسْجِدِ. قَالَ: كَيْفَ خَلَّفْتَ بَنِي عَمِّكَ؟ فَظَنَنْتُهُ يَعْنِي عَبْدَ اللهِ بْنَ جَعْفَرٍ، فَقُلْتُ: خَلَّفْتُهُ يَلْعَبُ مَعَ أَتْرَابِهِ. قَالَ: لَمْ أَعْنِ ذَلِكَ؛ إِنَّمَا عَنَيْتُ عَظِيمَكُمْ أَهْلَ الْبَيْتِ. قُلتُ: خَلَّفْتُهُ يَمْتَحُ بِالْغَرْبِ عَلَى نَخْلاَتٍ لَهُ وَهُوَ يَقْرَأُ الْقُرْآنَ. فَقالَ: يَا عَبْدَ اللهِ، عَلَيْكَ دِمَاءُ الْبُدْنِ إِنْ كَتَمْتَنِيهَا؛ أَبَقِيَ فِي نَفْسِهِ شَيْءٌ مِنْ أَمْرِ الْخِلاَفَةِ؟ قُلتُ: نَعَمْ. قَالَ: أَيَزْعُمُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ جَعَلَهَا لَهُ؟ قُلتُ: نَعَمْ. وَأَزِيدُكَ، سَأَلْتُ أَبِي عَمَّا يَدَّعِيهِ فَقالَ: صَدَقَ. فَقالَ عُمَرُ: لَقَدْ كَانَ مِنْ رَسُولِ اللهِ فِي أَمْرِهِ ذَرْوٌ مِنْ قَوْلٍ لاَ يُثْبِتُ حُجَّةً وَلاَ يَقْطَعُ عُذْراً، وَقَدْ كَانَ يَربَعُ فِي أَمْرِهِ وَقْتاً مَا. وَلَقَدْ أَرَادَ فِي مَرَضِهِ أَنْ يُصَرِّحَ بِ?سْمِهِ فَمَنَعْتُ مِنْ ذَلِكَ إِشْفَاقاً وَحِيطَةً عَلَى الإِسْلاَمِ. لاَ وَرَبِّ هَذِهِ الْبَيِّنَةِ، لاَ تَجْتَمِعُ عَلَيْهِ قُرَيْشٌ أَبَداً. وَلَوْ وَلِيَهَا لاَنْتَقَضَتْ عَلَيْهِ الْعَرَبُ مِنْ أَقْطَارِهَا. فَعَلِمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَنِّي عَلِمْتُ مَا فِي نَفْسِهِ فَأَمْسَكَ وَأَبَى اللهُ إِلاَّ إِمْضَاءَ مَا حَتَمَ.

وَهَذَا إشَارَةٌ مِنْ عُمَرَ إلَى الْيَوْمِ الَّذِي قَالَ فِيهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إِئْتُونِي بِدَوَاةٍ وَكَتِفٍ. فَقالَ عُمَرُ: إنَّ الرَّجُلَ لَيَهْجُرُ. وَلْنَرْجِعْ إلَى مَا رَوَاهُ الزُّبَيْرُ بْنُ بَكَّارٍ: قَالَ حَدَّثَنِي عَمِّي مُصْعَبٌ عَنْ جَدِّي عَبْدِ اللهِ بْنِ مُصْعَبٍ قَالَ: تَقَدَّمَ وَكِيلٌ مِنْ مُؤْنِسَةَ إلَى شَرِيكِ بْنِ عَبْدِ اللهِ الْقَاضِي مَعَ خَصْمٍ لَهُ، فَإِذَا الْوَكِيلُ مُدِلٌّ بِمَوْضِعِهِ مِنْ مُؤْنِسَةَ، فَجَعَلَ يَسْطُو عَلَى خَصْمِهِ وَيَغْلُظُ لَهُ. فَقالَ لَهُ شَرِيكٌ: كُفَّ لاَ أُمَّ لَكَ. فَقَالَ: أَوَتَقُولُ لِي هَذَا؟

The agent left the court for Mu’nisah’s house with humiliation and filed a complaint against the judge. Mu’nisah immediately wrote a letter to Mahdi, the Abbasid ruler, complaining of the judge’s attitude towards his agent. Mahdi too dismissed the judge from his position with a reproach to the effect: Should a person like you judge among Muslims? The judge said: For what reason, o Amir al-Mu’minin? Mahdi said: Your opinion is against all people in relation to caliphate and have your own idea of Imamate!

Sharik said: I have no religion other than that of all people. How can I oppose them then? As for the question of Imamate and leadership, I should say that I have no Imam or leader except the Book of Allah and the tradition of the Holy Prophet. As for your saying that I am not competent for judgment, it is you who have appointed me! If you have committed any mistake, you have to ask for forgiveness. Furthermore, if you have not made any mistake in your choice, you are bound to it and have to reinstate me!

Mahdi asked: What is your opinion about ‘Ali? Sharik said: My opinion is the same as that of your grandfathers, Abbas and Abdullah. Mahdi said: What was their opinion on this issue? Sharik said: As for Abbas, when he died he believed that ‘Ali was the best among the companions and stood by this belief till the end of his life, for the elderly companions and Muhajir were in need of ‘Ali in solving the most complicated problems and in all events but ‘Ali was not in need of anyone!

As for Abdullah Ibn Abbas, he is the one who fought alongside ‘Ali and was present actively in all the battles, carried out ‘Ali’s orders and considered ‘Ali as his leader. Disobeying ‘Ali’s orders was a great sin for him! If ‘Ali’s Imamate was unjust, the first person involved in this issue, was your father Abdullah, for he was a jurisprudent and well-versed in the divine injunctions! Hearing this, Mahdi, the Abbasid ruler, kept silent and Sharik left the court. Between this debate and his dismissal, it was only one week.¹⁸⁰

Zubayr ibn Bakkar has related: Addressing Ibn Abbas, Abdullah ibn Zubayr said: It was you who fought Umm al-Mu’minin (the mother of the believers) and the disciples of the Holy Prophet (Talhah and Zubayr) and voted in favor of temporary marriage!

فَأَنَا قَهْرُمَانُ مُؤْنِسَةَ. فَقالَ: يَا غُلاَمُ، إصْفَعْهُ. فَصَفَعَهُ عَشْرَةَ صَفْعَاتٍ. فَانْصَرَفَ بِخِزْيٍ فَدَخَلَ عَلَى مُؤْنِسَةَ فَشَكَى إِلَيْهَا مَا صَنَعَ شَرِيكٌ بِهِ. فَكَتَبَتْ رُقْعَةً إلَى الْمَهْدِيِّ تَشْكُو شَرِيكاً وَمَا صَنَعَ بِوَكِيلِهَا، فَعَزَلَهُ. وَكَانَ قَبْلَ هَذَا قَدْ دَخَلَ إلَيْهِ فَأَغْلَظَ لَهُ الْكَلاَمَ وَقالَ لَهُ: مَا مِثْلُكَ مَنْ يُوَلَّى أَحْكَامَ الْمُسْلِمينَ. قَالَ: وَلِمَ يَا أمِيرَ المُؤْمِنِينَ؟ قَالَ: لِخِلاَفِكَ الْجَمَاعَةَ وَلِقَوْلِكَ بِالإِمَامَةِ. قَالَ: مَا أَعْرِفُ دِيناً إلاَّ عَنِ الْجَمَاعَةِ، فَكَيْفَ أُخَالِفُهَا وَعَنْهَا أَخَذْتُ دِينِي. وَأَمَّا الإِمَامَةُ فَمَا أَعْرِفُ إِمَاماً إلاَّ كِتَابَ اللهِ وَسُنَّةَ نَبِيِّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَهُمَا إِمَامَايَ وَعَلَيْهِمَا عَقْدِي. فَأَمَّا مَا ذَكَرَ أمِيرُ المُؤْمِنِينَ أَنَّ مَا مِثْلِي يُوَلَّى أَحْكَامَ المُسْلِمينَ، فَذَاكَ شَيْءٌ أَنْتُمْ فَعَلْتُمُوهُ. فَإِنْ كَانَ خَطَأً وَجَبَ عَلَيْكُمُ الإسْتِغْفَارَ مِنْهُ، وَإِنْ كَانَ صَوَاباً وَجَبَ عَلَيْكُمُ الإمْسَاكُ عَنْهُ. قَالَ: مَا تَقُولُ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ؟ قَالَ: مَا قَالَ فِيهِ جَدَّاكَ الْعَبَّاسُ وَعَبْدُ اللهِ. قَالَ: وَمَا قَالاَ؟ قَالَ: أَمَّا الْعَبَّاسُ فَمَاتَ وَهُوَ عِنْدَهُ أَفْضَلُ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. وَقَدْ شَاهَدَ كُبَرَاءَ الصَّحَابَةِ الْمُهَاجِرِينَ يَحْتَاجُونَ إلَيْهِ فِي الْحَوَادِثِ وَلَمْ يَحْتَجْ إلَى أَحَدٍ مِنْهُمْ حَتَّى خَرَجَ مِنَ الدُّنْيَا. وَأَمَّا عَبْدُ اللهِ بْنُ عَبَّاسٍ رَضيَ اللهُ عنهُ فَضَارَبَ مَعَهُ بِسَيْفَيْنِ وَشَهِدَ حُرُوبَهُ وَكَانَ فِيهَا رَأْساً مُتَّبَعاً وَقَائِداً مُطَاعاً. فَلَوْ كَانَتْ إِمَامَتُهُ جَوْراً كَانَ أَوَّلَ مَنْ يَقْعُدُ عَنْهُ أَبُوكَ لِعِلْمِهِ بِدِينِ اللهِ وَفِقْهِهِ فِي أَحْكَامِ اللهِ.

فَسَكَتَ الْمَهْدِيُّ وَخَرَجَ شَرِيكٌ، فَمَا كَانَ بَيْنَ عَزْلِهِ وَبَيْنَ هَذَا الْمَجْلِسِ إِلاَّ جُمُعَةٌ أَوْ نَحْوُهَا. حَدَّثَ الزُّبَيْرُ قَـالَ: إنَّ ابْنَ الزُّبَيْرِ قَـالَ لإبْنِ عَبَّـاسٍ: قَاتَلْتَ أُمَّ الْمُؤْمِنِينَ وَحَوَارِيَّ رَسُولِ

Abdullah said: You, your father, and you maternal uncle brought her to the battlefield. She was called the mother of believers by us and it was thanks to us she was honored with this title. We too were good children for her. May God forgive her. It was you and your father who fought ‘Ali. If ‘Ali was a virtuous and believing man, you have then gone astray. If ‘Ali was an unbeliever, you have then brought yourselves the wrath of God by fleeing from fighting him. As for temporary marriage, I heard the Messenger of Allah allowing it and deeming it lawful; therefore, I issued so.¹⁸¹

Mutrif ibn Mughirah ibn Shu’bah has been quoted by Zubayr as saying: My father and I went to see Mu’awiyah. My father regularly visited him, talked to him, and after leaving him informed me of their discussion. He spoke well of Mu’awiyah and praised his witticism. One night when he came home, he was upset and refused to eat dinner. An hour passed but neither he nor I said anything.

This silence was not without reason. I thought I had done something wrong so I mustered courage and asked the reason. He said: My son, tonight I have come from the presence of the most evil person on the earth. I said: Who is he? He said: It is Mu’awiyah. I said: Why? He said: After an hour of speaking to him, I said: O Amir al-Mu’minin! Now that your honor has reached its climax, how good it would be for you to dispense justice, to improve your behavior and to be engaged in good deeds.

Mu’awiyah said: What do you mean? I said: It would be appropriate for you to do favor to your brethren from Banu-Hashim who have long been wronged under your rule and to observe bonds of relationship, for they have no power to be feared from!

Mu’awiyah said: Never such an offer is acceptable to me. A man of Taym tribe (Abu-Bakr) took the power and dispensed justice. He did what he should have done. But by God, soon he passed away, was hidden under the earth, and his name was buried too. If he is sometimes remembered they only say: Abu-Bakr did such and such. Then a man from Banu-’Adi tribe (Umar) came to power. He endeavored much and during his ten-year rule rendered valuable services. But by God, soon there was no name of him and if he is sometimes remembered it is said: Umar did such and such.

اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأَفْتَيْتَ بِتَزْوِيجِ الْمُتْعَةِ. قَالَ: أَنْتَ أَخْرَجْتَهَا وَأَبُوكَ وَخَالُكَ، وَبِنَا سُمِّيَتْ أُمَّ الْمُؤْمِنِينَ، وَكُنَّا لَهَا خَيْرَ بَنِينَ فَتَجَاوَزَ اللهُ عَنْهَا. وَقَاتَلْتَ أَنْتَ وَأَبُوكَ عَلِيَّاً، فَإِنْ كَانَ عَلِيٌّ مُؤْمِناً فَقَدْ ضَلَلْتُمْ بِقِتَالِكُمْ أَمِيرَ المُؤْمِنِينَ، وَإِنْ كَانَ كَافِراً فَقَدْ بُؤْتُمْ بِسَخَطٍ مِنَ اللهِ وَرَسُولِهِ بِفَرَارِكُمْ مِنَ الزَّحْفِ.

وَأَمَّا الْمُتْعَةُ فَإِنَّا نُحِلُّهَا؛ سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يُحِلُّهَا وَيُرَخِّصُ فِيهَا فَأَفْتَيْتُ فِيهَا.

حَدَّثَ الزُّبَيْرُ عَنْ مُطْرِفِ بْنِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالَ: وَفِدْتُ مَعَ أَبِي الْمُغِيرَةِ عَلَى مُعَاوِيَةَ، وَكَانَ أَبِي يَأْتِيِه فَيَتَحَدَّثُ مَعَهُ ثُمَّ يَنْصَرِفُ إِلَيَّ فَيَذْكُرُ مُعَاوِيَةَ وَيَعْجَبُ بِمَا يَرَى مِنْهُ، إِذْ جَاءَ ذَاتَ لَيْلَةٍ فَأَمْسَكَ عَنِ الْعِشَاءِ وَرَأَيْتُهُ مُغْتَمَّاً مُنْذُ اللَّيْلَةِ. فَانْتَظَرْتُهُ سَاعَةً وَظَنَنْتُ أَنَّهُ لِشَيْءٍ حَدَثَ فِينَا وَفِي عِلْمِنَا. فَقُلْتُ: مَا لِيَ أَرَاكَ مُغْتَمَّاً مُنْذُ اللَّيْلَةِ؟ فَقالَ: يَا بُنَيَّ، جِئْتُ مِنْ عِنْدِ أَخْبَثِ النَّاسِ. قُلتُ: وَمَا ذَاكَ؟ قَالَ: قُلتُ لَهُ وَقَدْ خَلَوْتُ بِهِ: إِنَّكَ قَدْ بَلَغْتَ سِنَّاً، يَا أمِير المُؤْمِنِينَ، فَلَوْ أَظْهَرْتَ عَدْلاً وَبَسَطْتَ خَيْراً، فَإِنَّكَ قَدْ كَبُرْتَ. وَلَوْ نَظَرْتَ إلَى إِخْوَتِكَ مِنْ بَنِي هَاشِمٍ فَوَصَلْتَ أَرْحَامَهُمْ، فَوَاللهِ مَا عِنْدَهُمُ الْيَوْمَ شَيْءٌ تَخَافُهُ. فَقالَ: هَيْهَـاتَ هَيْهَـاتَ! مَلَكَ أَخُو بَنِي تَيْمٍ فَعَدَلَ وَفَعَلَ مَا فَعَلَ، فَوَاللهِ مَا عَدَا أَنْ هَلَكَ فَهَلَكَ ذِكْرُهُ إِلاَّ أَنْ يَقُولَ قَائِلٌ: أَبُو بَكْرٍ. ثُمَّ مَلَكَ أَخُو بَنِي عَدِيٍّ فَاجْتَهَدَ وَشَمَّرَ عَشْرَ سِنِينَ. فَوَاللهِ مَا عَدَا أَنْ هَلَكَ فَهَلَكَ ذِكْرُهُ إِلاَّ أَنْ يَقُولَ قَائِلٌ: عُمَرُ. ثُمَّ مَلَكَ عُثْمَانُ فَمَلَكَ رَجُلٌ

Then the power came to Uthman, a man of Umayyad like whom there is no one in terms of lineage! He did what he should have done. But by God, soon he passed away and there is no name of him and of his performance. But this brother of Banu-Hashim, that is the Messenger of Allah, is remembered well five times a day on the minarets of Mosque as “I bear witness that Muhammad is the Messenger of Allah”! Is there any hope for me not to hear this name! May you mourn your mother for giving me such an offer! No, by God, I will not remain calm unless this name is buried and there is no sign of it. These words of him about the Messenger of Allah do not mean anything other than his weak belief in him.¹⁸²

Zubayr has quoted the distinguished men of Hadith as saying: One day Mihqan ibn Abi-Mihqan Dabbi went to see Mu’awiyah, saying: O Amir al-Mu’minin! Now that I am in your presence I am coming to you from the presence of a man who is the meanest, the most avaricious, the feeblest in speech, and the most timid among Arabs! Mu’awiyah said: Who is he? Mihqan said: ‘Ali ibn Abi-Talib! Finding these words in his own favor, Mu’awiyah said to the people of Syria: Listen what this Iraqi brother is saying!

Take care to give him due honor. Then Mu’awiyah asked Mihqan to repeat what he had said. Mihqan repeated what he had said! Mu’awiyah said: Woe to you, o fool! How do you consider ‘Ali as the meanest while his father is Abu-Talib, his grandfather is Abdul Muttalib, and his wife is Fatimah the daughter of the Messenger of Allah?

How do you consider ‘Ali as the most avaricious man among the Arabs while by God, if there is a house filled with gold and another house filled with straw at his disposal, he will give away the gold before the straw. Can you accuse him of being timid while by God, if two hostile groups stand face to face, the only valiant man who will boldly attack the enemy is no one but ‘Ali?

And how can you consider ‘Ali the feeblest in speech while by God no one introduced the art of eloquence among Quraysh except him. Then he said: The mother of Mihqan bore a son who is meaner, more avaricious, more timid, and feebler in speech! By God, if it were not for what you know, I would certainly have you beheaded. Take care not to repeat this again! May God curse you. Mihqan said: By God! You have done more injustice to him than me, for you know how supreme his position is; yet, you fought him!

لَمْ يَكُ أَحَدٌ فِي مِثْلِ نَسَبِهِ وَفَعَلَ مَا فَعَلَ وَعُمِلَ بِهِ مَا عُمِلَ. فَوَاللهِ مَا عَدَا أَنْ هَلَكَ فَهَلَكَ ذِكْرُهُ وَذِكْرُ مَا فُعِلَ بِهِ. وَإنَّ أَخَا بَنِي هَاشِمٍ يُصَاحُ بِهِ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ: أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللهِ. فَأَيُّ عَمَلٍ يَبْقَى بَعْدَ هَذَا، لاَ أُمَّ لَكَ؟ لاَ وَاللهِ إلاَّ دَفْناً دَفْناً. وَهَذَا الْكَلاَمُ فِي حَقِّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَدُلُّ عَلَى وَهْنِ عَقِيدَتِهِ فِيهِ.

حَدَّثَ الزُّبَيْرُ عَنْ رِجَالِهِ قَالَ: دَخَلَ مِحْقَنُ بْنُ أَبِي مِحْقَنٍ الضَّبِّيُّ عَلَى مُعَاوِيَة فَقالَ: يَا أَمِيرَ المُؤْمِنِينَ، جِئْتُكَ مِنْ عِنْدِ أَلأَمِ الْعَرَبِ وَأَبْخَلِ الْعَرَبِ وَأَعْيَا الْعَرَبِ وَأَجْبَنِ الْعَرَبِ. قَالَ: وَمَنْ هُوَ يَا أَخَا بَنِي تَمِيمٍ؟ قَالَ: عَلِيُّ بْنُ أَبِي طَالِبٍ. قَالَ مُعَاوِيَة: إسْمَعُوا يَا أَهْلَ الشَّامِ مَا يَقُولُ أَخُوكُمُ الْعِرَاقِيُّ. فَابْتَدَرُوهُ أَيُّهُمْ يَنْزِلُ عَلَيْهِ وَيُكْرِمُهُ. فَلَمَّا تَصَدَّعَ النَّاسُ عَنْهُ قَالَ: كَيْفَ قُلتَ؟ فَأَعَادَ عَلَيْهِ. فَقالَ لَهُ: وَيْحَكَ يَا جَاهِلُ، كَيْفَ يَكُونُ أَلأَمَ الْعَرَبِ وَأَبُوهُ أَبُو طَالِبٍ وَجَدُّهُ عَبْدُ الْمُطَّلِبِ وَامْرَأَتُهُ فَاطِمَةُ بِنْتُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ؟! وَأَنَّى يَكُونُ أَبْخَلَ الْعَرَبِ فَوَاللهِ لَوْ كَانَ لَهُ بَيْتَانِ بَيْتُ تِبْنٍ وَبَيْتُ تِبْرٍ لأَنْفَدَ تِبْرَهُ قَبْلَ تِبْنِهِ؟! وَأَنَّى يَكُونُ أَجْبَنَ الْعَرَبِ فَوَاللهِ مَا إلْتَقَتْ فِئَتَانِ قَطُّ إلاَّ كَانَ فَارِسَهُمْ غَيْرَ مُدَافَعٍ؟! وَأَنَّى يَكُونُ أَعْيَا الْعَرَبِ فَوَاللهِ مَا سَنَّ الْبَلاَغَةَ لِقُرَيْشٍ غَيْرُهُ؟! وَلَمَا قَامَتْ أُمُّ مِحْقَنٍ عَنْهُ أَلأَمُ فَأَبْخَلُ وَأَجْبَنُ وَأَعْيَا لِبَظْرِ أُمِّهِ. فَوَاللهِ لَوْلاَ مَا تَعْلَمُ لَضَرَبْتُ الَّذِي فِيهِ عَيْنَاكَ، فَإِيَّاكَ، عَلَيْكَ لَعْنَةُ اللهِ، وَالْعَوْدَةُ إلَى مِثْلِ ذَلِكَ. قَالَ: وَاللهِ أَنْتَ أَظْلَمُ مِنِّي؛ فَعَلَى

Mu’awiyah said: Enmity with him is over power and domination not over anything else! Mihqan said: Have you traded power with divine wrath and painful punishment? Mu’awiyah said: It is not so. I know something about God which you do not know, for He stated

“My mercy encompasses all things” (7:156).

[Mu’awiyah does not know that this verse will not include him, for the rest of the verse is

“so I will ordain it (especially) for those who guard (against evil)”]¹⁸³

The Messenger of Allah has been quoted by Bakkar on the authority of Ammar ibn Yasir as saying: “I advise the Imamate of ‘Ali to one who believes in Allah and has accepted my prophethood, for whoever accepts ‘Ali’s Imamate has accepted my Imamate and whoever accepts ‘Ali’s Imamate is certainly under the Imamate of God. Whoever has love for ‘Ali in his heart, it is mixed with his love for me and whoever has love for me has love for God.¹⁸⁴