Hajjaj bin Yusuf al-Thaqafi was a tyrannical and oppressive ruler. The pages of history are full of his oppression and tyranny. The speaker of revelation, Sayyidna Muhammad Rasul Allah ﷺ, had with his own prophetic tongue pointed to his cruelty and bloodthirstiness. Introducing this bloodthirsty man, Imam al-Dhahabi (d. 748 AH) says:
الـحـجـاج: أهـلـكـه الله في رمضان، سنة خمس وتسعين كهلا، وكان ظلوماً جباراً ، ناصبيا، خبيئًا، سفاكًا للدماء، وكان ذا شجاعة وإقدام ومكر، ودهاء، وفصاحة، وبلاغة، وتعظيم للقرآن . قد سُقْتُ من سوء سيرته في (تاريخي الكبير) ، وحصاره لابن الزبير بالكعبة، وَرَمِّيهِ إِيَّاهَا بالمنجنيق، وإذلاله لأهل الحرمين ، ثم ولايته على العراق والمشرق كُلّه عشرين سنة، وحروب ابن الأشعث له، وتأخيره للصلوات إلى أن استَأصَلَه الله ، فَنَسبه و به ولا نُحِبُّه،وبل تبغضه في الله ، فإن ذلك من أوثق عُرَى الإيمان .وله حسنات مغمورة في بحر ذنوبه، وأمره إلى الله، وله توحيد في الجملة، ونظراءُ مِن ظَلَمَةِ الجبابرة والأمراء
“Hajjaj: Allah destroyed him in the month of Ramadan in the year 95 AH, in old age. He was extremely oppressive, tyrannical, a Nasibi, evil-natured, one who shed blood without restraint. He was courageous and bold, cunning and shrewd, eloquent and articulate, and one who venerated the Qur’an. I have mentioned in my detailed history his wicked conduct, the siege of Ibn al-Zubayr (may Allah be pleased with him) in the Ka’bah, bombarding it with the catapult (manjaniq), humiliating and disgracing the people of the two Sanctuaries, and troubling and distressing them. Then his rule over Iraq and the entire East for twenty years, the wars of Ibn al-Ash’ath against him, and his delaying of the prayers (and so on), down to his death in a detailed account. We speak ill of him and do not love him, but we hate him for the sake of Allah, for that is among the firmest bonds of faith. He has good deeds drowned in the sea of his sins, his affair is with Allah, and he had some tawhid in general, and there were peers to him among oppressive tyrants and rulers.”
❀ ‘Allamah Ibn al-Jawzi (may Allah have mercy on him) (d. 597 AH) says:
وكـان الـحـجـاج قـد أذل أصحاب رسول الله صلى الله عليه وسلم وأهل المدينة خاصة وأقبح بأنهم لم ينصروا عثمان، وقتل الخلق الكثير يحتج عليهم بأنهم خرجوا على عبد الملك ۔
Hajjaj humiliated the Companions of the Messenger of Allah ﷺ, and especially the people of Madinah, using as evidence that they did not support Uthman, and he killed a great multitude, using as argument that they had rebelled against Abd al-Malik.
❀ Hafiz Ibn Kathir (may Allah have mercy on him) (d. 774 AH) says:
وقد كَانَ الحجاجُ من الملوك الجبارين الذين طغوا في البلاد، وقتل الجم الغفير من صدر هذه الأمة ومع هذا فأمره إلى الله فإنه لم يُترف بغير الظلم وسفك الدماء ولا يُلتفتُ ملوك الإسلام ، لهم ما لهم وعليهم ما عليهم
Hajjaj was among those oppressive and tyrannical rulers who acted arrogantly in the cities and put to death a great multitude of the earliest people of this Ummah. Despite this, his affair is with Allah, because the truth is that he has no reputation except oppression and bloodshed. The statement of the Rafidis regarding his takfir and that of his agents is not worthy of consideration. Rather, he is among those Islamic rulers who will receive the reward of their good and bad deeds.
From these statements of the scholars, the following points are known:
➊ Hajjaj was an oppressive and tyrannical, evil, Nasibi and bloodthirsty ruler.
➋ He killed a great multitude of the earliest people of the Ummah.
➌ He used to insult and humiliate the Companions of the Messenger.
➍ There are some good deeds of his drowned in the sea of his sins.
➎ On the Day of Resurrection he will certainly receive the reward of his good and bad deeds.
➏ He was a Muslim and had tawhid; the statement of his takfir is not worthy of consideration.
➐ We do not love him; rather we harbour enmity and hatred towards him. Our enmity is solely for the pleasure of Allah, and it is also a requirement of faith.
◈ The Killing of Sayyidna Abdullah bin Zubayr (may Allah be pleased with him) and the Disrespect Shown to Sayyidah Asma’ (may Allah be pleased with her):
Sayyidah Asma’, daughter of the first caliph and close companion Sayyidna Abu Bakr al-Siddiq (may Allah be pleased with him), wife of Zubayr bin al-Awwam (may Allah be pleased with him), sister of Umm al-Mu’minin Sayyidah Aishah (may Allah be pleased with her), and the in-law of the Messenger of Allah ﷺ. She is counted among the highly esteemed female Companions.
From the tongue of prophethood she received the title ”ذات النطاقین‘‘. Sayyidna Abdullah bin Zubayr (may Allah be pleased with him) is her illustrious son.
Sayyidah Asma’ (may Allah be pleased with her) says that (during the migration) she was pregnant with Abdullah bin Zubayr (may Allah be pleased with him). She set out (from Makkah) when the time of delivery had drawn near. She came to Madinah Tayyibah and stayed at Quba, where Abdullah bin Zubayr was born. Then she brought him to the Prophet ﷺ and placed him in his lap. He asked for a date, chewed it, mixed it with his saliva, and put it into the newborn’s mouth. Thus the first thing to enter his stomach was the saliva of the Messenger of Allah ﷺ. Then, after putting the date into his mouth, he prayed for blessing upon him. He was the first child born to the emigrants (in Madinah Tayyibah) during the era of Islam.
Sayyidah Asma’ and Sayyidna Abdullah (may Allah be pleased with them both), mother and son, have countless virtues and merits. Hajjaj’s treatment of these exalted and magnificent personalities was such that history would be ashamed of it. He martyred Sayyidna Abdullah (may Allah be pleased with him), mutilated the corpse, and kept it hanging on a palm trunk. Afterwards he threw the body into the Jewish cemetery. He insulted his elderly mother Sayyidah Asma’ (may Allah be pleased with her).
❀ Reliable Tabi’i Abu Nawfal narrates:
رَأَيْتُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ عَلَى عَقَبَةِ الْمَدِينَةِ، قَالَ: فَجَعَلَتْ قُرَيْشُ تَمُر عَلَيْهِ وَالنَّاسُ ، حَتَّى مَرَّ عَلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ، فَوَقَفَ عَلَيْهِ فَقَالَ: السَّلامُ عَلَيْكَ ، أَبَا خُبَيْبِ السَّلَامُ عَلَيْكَ ، ابا خُبَيْبِ السَّلَامُ عَلَيْكَ ، أَبَا حُبَيْب أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هذَا، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا ، أَمَا وَاللَّهِ! لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا ، أَمَا وَاللَّهِ! إِنْ كُنْتَ ، مَا عَلِمْتُ ، صَوَّامًا ، قَوَّامًا ، وَصُولا لِلرَّحِمِ ، أَمَا وَاللَّهِ! لَأُمَّةٌ أَنْتَ أَشَرُّهَا لَأُمَّةٌ خَيْرٌ . ثُمَّ نَفَدَ عَبْدُ اللَّهِ بْنُ عُمَرَ ، فَبَلَغَ الْحَجَّاجَ مَوْقِفُ عَبْدِ اللَّهِ وَقَوْلُهُ ، فَاَرْسَلَ إِلَيْهِ فَأُنْزِلَ عَنْ جَدْعِهِ ، فَأَلْقِيَ فِي قُبُورِ الْيَهُودِ ، ثُمَّ اَرْسَلَ إِلَى أُمِّهِ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ، فَابَتْ أَنْ تَأْتِيَهُ ، فَاَعَادَ عَلَيْهَا الرَّسُولَ: لَتَأْتِيَنِّي أَوْ لَابْعَثَنَّ إِلَيْكِ مَنْ يَسْحَبُكِ بِقُرُونِكِ ، قَالَ: فَاَبَتْ وَقَالَتْ: وَاللَّهِ! لَا آتِيكَ حَتَّى تَبْعَثَ إِلَيَّ مَنْ يَسْحَبُنِي بِقُرُونِي، قَالَ: فَقَالَ: أَرُونِي سِبْتَيَّ ، فَأَخَذَ نَعْلَيْهِ ، ثُمَّ انْطَلَقَ يَتَوَفَّفُ، حَتَّى دَخَلَ عَلَيْهَا، فَقَالَ: كَيْفَ رَأَيْتِنِي صَنَعْتُ بِعَدُوّ اللَّهِ؟ قَالَتْ: رَأَيْتُكَ أَفْسَدْتَ عَلَيْهِ دُنْيَاهُ، وَأَفْسَدَ عَلَيْكَ آخِرَتَكَ ، بَلَغَنِي أَنَّكَ تَقُولُ لَهُ: يَا ابْنَ ذَاتِ النِّطَاقَيْنِ أَنَا وَاللَّهِ! ذَاتُ النِّطَاقَيْنِ ، أَمَّا اَحَدُهُمَا فَكُنْتُ اَرْفَعُ بِهِ طَعَامَ رَسُولِ اللهِ ، وَطَعَامَ أَبِي بَكْرِ مِنَ الدَّوَاتِ، وَأَمَّا الْآخَرُ فَنِطَاقُ الْمَرْأَةِ الَّتِي لَا تَسْتَغْنِي عَنْهُ ، أَمَا إِنَّ رَسُولَ اللهِ صلى الله عليه وسلم حَدَّثَنَا: ((أَنَّ فِي ثَقِيفٍ كَذَّابًا وَمُبِيرًا) فَأَمَّا الْكَذَّابُ فَرَأَيْنَاهُ، وَأَمَّا الْمُبِيرُ فَلَا إِخَالُكَ إِلَّا إِيَّاهُ، قَالَ: فَقَامَ عَنْهَا وَلَمْ يُراجعها .
’’I saw Abdullah bin Zubayr (may Allah be pleased with him) on the pass of the city, hanging from a date-palm trunk. People, including the Quraysh, began to pass by him, until Abdullah bin Umar (may Allah be pleased with him) passed by. He stood beside him and said: “Peace be upon you, Abu Khubayb! Peace be upon you, Abu Khubayb! Peace be upon you, Abu Khubayb! By Allah, I used to forbid you from this! By Allah, I used to forbid you from this! By Allah, I used to forbid you from this! By Allah! As far as I know, you were one who fasted often, prayed much at night, and maintained ties of kinship. By Allah! The nation of which you are the worst would be a nation of good people!” (Yet in it there are great oppressors, killers and criminals. You did not deserve such treatment in any way.)
Then Abdullah bin Umar (may Allah be pleased with him) left. When Hajjaj learned of Abdullah bin Umar’s standing there and his words, he sent agents. Abdullah bin Zubayr’s body was taken down from the date-palm trunk and thrown into the graves of the Jews. Then he sent a messenger to his mother Asma bint Abi Bakr (may Allah be pleased with her), but she refused to go to him. He sent the messenger again: “Either you come to me, or I will send people to drag you by your hair.” Asma (may Allah be pleased with her) refused again and said: “By Allah, I will never come to you until you send to me someone who drags me by my hair.” Hajjaj said: “Bring me my sandals.” He put on his sandals, then went off swaggering quickly, until he reached her and said: “Did you see how I treated the enemy of Allah?” She replied: “I saw that you destroyed his world, while he destroyed your hereafter. It has reached me that you call him ‘the son of the woman of the two belts’ (ابن ذات النطاقین ). Yes, by Allah, I am the woman of the two belts. With one belt I used to carry the food of the Messenger of Allah ﷺ and of Abu Bakr on the riding animal, and the other is the belt that no woman can do without (everyone needs it for clothing). And listen! The Messenger of Allah ﷺ told us: ‘In Thaqif there will be a great liar and a great bloody tyrant.’ The great liar (Mukhtar Thaqafi) we have seen, and as for the great tyrant, I do not think it will be anyone but you.” Hearing this, he (Hajjaj) rose from her presence and had no answer for her.’’
Every single word of this narration describes the greatness and status of Abdullah bin Zubayr (may Allah be pleased with him) and his mother, and the cruelty of Hajjaj bin Yusuf.
◄… Sayyidna Ibn Umar (may Allah be pleased with him) also comes and stands by Sayyidna Ibn al-Zubayr (may Allah be pleased with him), greets him three times, and then says three times: ’’أما والله لقد كنت أنهاك عن هذا‘‘ “By Allah! I used to forbid you from this.”
Sayyidna Ibn Umar (may Allah be pleased with him) meant that he repeatedly forbade him from clashing with these people, but in the end what he feared happened. Why did he forbid Sayyidna Ibn al-Zubayr (may Allah be pleased with him)?
❀ Allama Abul Abbas Ahmad bin Umar al-Qurtubi (d. 656 AH) says:
’’لما رأى من كثرة عدوه وشدة شوكتهم‘‘
Because he had seen the large number of Ibn al-Zubayr’s enemies and their power and strength.
Then Sayyidna Ibn Umar (may Allah be pleased with him) said:
” أما والله ! إن كنت ما علمت صواما قواما وصولا للرحم‘‘
By Allah! As far as I know, you were one who fasted often, prayed much at night, and maintained ties of kinship. By saying this sentence, Sayyidna Ibn Umar (may Allah be pleased with him) told the people about Sayyidna Ibn al-Zubayr’s (may Allah be pleased with him) virtues, excellence and merit.
Then he said:
’’أما والله ! لأمة أنت أشرها لأمة خير“
By Allah! The nation of which you are the worst would be an excellent nation.
❀ Allama Nawawi (d. 676 AH) says:
’’فأراد ابن عمر براءة ابن الزبير من ذلك الذي نسبه إليه الحجاج وأعلم الناس بمحاسنه وأنه ضدما قاله الحجاج‘‘ By this statement, Sayyidna Ibn Umar (may Allah be pleased with him) declared Sayyidna Ibn al-Zubayr (may Allah be pleased with him) innocent of the charge Hajjaj attributed to him (that he was an enemy of Allah), told people of his virtues, and what Hajjaj said about him was the exact opposite of the truth.
❀Allama Abu al-Abbas al-Qurtubi (may Allah have mercy on him) says:
’’يعني بذلك أنهم اما قتلوه وصلبوه لأنه شر الأمة في زعمهم، مع ما كان عليه من الفضل والدين والخير فإذا لم يكن في تلك الأمة شر منه فالأمة كلها أمة خير وهذا الكلام يتضمن الإنكار عليهم فيما فعلوه به‘‘
“By this he meant that they killed him and crucified him only because, in their view, he was the worst of the Ummah, despite his virtue, religiosity and goodness. So if there was no one worse than him in that Ummah, then the whole Ummah is an Ummah of goodness. This statement contains a denial of their conduct toward him.”
◈It is said that Sayyidina Abdullah bin Umar (may Allah be pleased with him) expressed regret at the martyrdom of Sayyidina Ibn al-Zubayr (may Allah be pleased with him), but on seeing his body hung in this manner, he did not say any harsh words about Hajjaj or his army, nor did he raise any objection.
We say: Ibn Umar (may Allah be pleased with him) said on that occasion as much as should have been said and what should have been said; it was neither appropriate for him to openly abuse Hajjaj and his army nor to warn them of Hell.
Consider this: if a hard-hearted man like Hajjaj, on whose hands the blood of a Companion of the Messenger of Allah ﷺ had been shed, had been berated by Sayyidina Ibn Umar (may Allah be pleased with him) or warned of Hell right there, the turmoil would have increased further, and it was quite possible that those people would have harmed him as well. Therefore, he displayed exceptional wisdom. It should also be remembered that Ibn Umar (may Allah be pleased with him) used to express regret that he had not confronted Hajjaj and had not fought against him. Accordingly, the eminent Tabi’i Sa’id bin Jubayr says:
When the harm that reached Sayyidina Ibn Umar (may Allah be pleased with him) in Makkah affected his limbs, and he was struck by an arrow which caused him to fall to the ground, he feared that this pain might prevent him from completing the rites of Hajj. He said: “O son of Umm Dahma’ (Sa’id bin Jubayr)! Have the rites performed for me.” Then, when his pain grew severe, Hajjaj learned of it and came to visit him, saying: “If I knew who had caused you this pain, I would certainly do such-and-such to him.” When he had said many things, Sayyidina Ibn Umar (may Allah be pleased with him) said: “It is you who caused me this pain; you took up arms on a day when arms are not to be taken up.” Then, when Hajjaj had left, he said: ’’مــــا آســى مـــن الدنيا إلا على ثلاث: ظمء الهواجر ، ومكابدة الليل، وألا أكون قاتلتُ هذه الفئة الباغية التي حلت بنا‘‘ “I have no regret over anything of this world except three things: thirst on scorching days, the toil of the night, and that I did not fight this rebellious group that had burst in upon us.”
After narrating this incident, Imam al-Dhahabi says:
That is: الحجاج meaning Hajjaj.
◄… Hajjaj killed Sayyidina Ibn al-Zubayr (may Allah be pleased with him) within the Sacred Mosque. He hung the body on the trunk of a date palm and afterwards threw it into the Jewish cemetery. Who could treat a Companion of the Messenger of Allah ﷺ in such a manner?
And this was not all; he also called him ’’عدو اللہ‘‘ “enemy of Allah.” Is it fitting for later generations to call any of the Companions of the Messenger of Allah an enemy of Allah? The creed of Ahl al-Sunnah regarding the Companions of the Messenger is this:
’’نحِبُّ أَصْحَابَ رَسُوْلِ اللَّهِ صلى الله عليه وسلم وَلَا نفرط في حب أحد منهم ، ولا نبرأ من أحد منهم، ونبغض من يبغضهم وبغير الخير يذكرهم ولا نذكرهم إلا بخير وحبهم دين وإيمان وإحسان وبغضهم كفر ونفاق وطغيان“
We love the Companions of the Messenger of Allah ﷺ, we do not go to excess in loving any one of them, we do not disassociate from any of them, and we hold enmity toward whoever holds enmity toward them and does not mention them with good words. We mention them only with goodness, and love for them is religion, faith and excellence, while enmity toward them is disbelief, hypocrisy and rebellion.
In this statement, in very clear words, Ahl al-Sunnah declare that they hold enmity toward anyone who holds enmity toward even one Companion of the Prophet ﷺ.
In his biography of Hajjaj bin Yusuf, Imam al-Dhahabi has clearly written:
’’فَنَسُبُهُ وَلَا نُحِبُّهُ بَلْ نُبْغِضُهُ فِی اللہ‘‘
We call him bad; we do not love him, rather we hold enmity toward him for the sake of Allah.
◈It is said that if, in place of Sayyidina Abdullah bin Zubayr (may Allah be pleased with him), Hajjaj or Amir Abd al-Malik bin Marwan had been in his position, and Sayyidina Abdullah bin Zubayr had gained victory over them, then Ibn al-Zubayr might have done the same to Hajjaj and Abd al-Malik.
We say: To claim that if Sayyidina Ibn al-Zubayr had gained victory, he would have treated his opponents in the same way is an ill opinion about a Companion, which we have been forbidden from holding. The narrations on which this is based are of doubtful chain-status. Not a single narration is established as sahih or hasan. Alas for those who defend Hajjaj: in their love for and support of a tyrannical man, they are creating ill opinion about a distinguished and wronged Companion.
◄… Consider another of Hajjaj’s wrongdoings, in defence of which books are being written today. By relying on historical, unattested and unreliable narrations, he is being presented as a hero of Islam. He sent his agents to bring Sayyida Asma bint Abi Bakr (may Allah be pleased with her), who was very old and had lost her sight.
When she refused to come, he threatened her, saying: ’’لَتَأْتِينِي أَوْ لا بعَثَنَّ إليك من يسحبك بقرونك‘‘ “Either you come to me, or I will send to you people who will drag you along by your hair.” What a tyrannical, oppressive and hard-hearted man he was, threatening an innocent, frail and weak, blind old woman and a grieving mother that she would be dragged along by her hair.
Even Hajjaj’s advocate was unable to offer an interpretation of this statement of Hajjaj. Therefore he wrote: “Nevertheless, due to his innate and natural harshness, Amir Hajjaj displayed severity and sharpness towards the elderly companion Sayyida Asma bint Abi Bakr (may Allah be pleased with her); we regard this as wrong and do not endorse any defence of Amir Hajjaj in this regard. May Allah forgive him for this lapse. Ameen.”
◄… When Sayyida Asma (may Allah be pleased with her) refused to come, Hajjaj put on his shoes and came to Sayyida Asma (may Allah be pleased with her) walking swiftly and arrogantly, and said: ’’كيف رايتني صنعت بعد والله‘‘ “Have you seen what I did to the enemy of Allah?” It was as if he had come to rub salt into Sayyida Asma’s wounds. She replied: ’’رايتك افسدت عليـــه ديـنـاه وافسد عليك آخرتك“ “I have seen that you ruined his world and he ruined your hereafter.” Then Sayyida Asma (may Allah be pleased with her) said: I have been told that you call him (as a taunt) the son of ذات النطاقین (the woman of the two belts). Yes, by Allah! I am ذات النطاقین: with one belt I used to tie up the food of the Messenger of Allah ﷺ and Abu Bakr (may Allah be pleased with him) on the mount, and the other is the belt that every woman needs.
Then she related a Prophetic hadith that the Messenger of Allah ﷺ had told us: (أَنَّ فِي ثَقِية كَذَابًا وَمُبِيرًا) “Indeed, in Thaqif there will be a liar and a destroyer (butcher).” We have already seen the liar; as for the destroyer, I do not think it is anyone other than you.
◄… One of Hajjaj’s advocates, pleading Hajjaj’s case, says: This is the statement of a grieving mother who has just received news of her son’s martyrdom, and she is facing the very man whose army killed her son in battle. So Sayyida Asma’s saying this in the heat of emotion may be an expression of her grief, anger and personal opinion, but it is not a saying of the Messenger ﷺ or a revelation from Allah, that one must necessarily believe in; to present it in order to prove definitively that Amir Hajjaj was a tyrant or a sinner is an extremely unreasonable effort that has no solid scholarly foundation.
We say: the saying of the Messenger of Allah ﷺ that in Thaqif there will be a liar and a destroyer butcher was explained and clarified by Sayyida Asma (may Allah be pleased with her), who stated that the liar refers to Mukhtar Thaqafi and the destroyer refers to Hajjaj. Her explanation was entirely correct, because:
(1) She made this explanation while fully in possession of her senses; it is not that she was overwhelmed by emotion, lost her senses and misexplained the Prophet’s saying.
(2) Sayyida Asma was a distinguished Companion; she knew the meaning of the Prophet’s saying better than those who came after.
(3) No one denied this explanation of hers. Hajjaj himself did not dare to deny it. Had her statement been wrong, that tyrant would not only have denied it, but it would not be surprising if he had also punished her, he who was threatening to drag her by her hair.
(4) Distinguished scholars too have explained the Prophet’s saying in this same way.
Thus Hafiz Ibn Kathir says:
فالكذاب: المختار بن أبي عبيد، والمبير هو الحجاج، كما فسرت ذلك للحجاج حين قتل ولدها
“So the liar refers to Mukhtar bin Abi Ubayd and the destroyer refers to Hajjaj, as she (Sayyida Asma) explained it to Hajjaj when he had killed her son.”
❀ Imam al-Dhahabi, in the biography of Mukhtar Thaqafi, writes:
’’وقد قال النبي صلى الله عليه وسلم (يَكُونُ فِي تَقِيْفِ كَذَّابٌ وَمُبِيرٌ)فكان الكذاب هذا ادعى أن الوحي ياتيه، وأنه يعلم الغيب، وكان المبير الحجاج قبحهما الله“
The Prophet ﷺ said: “In Thaqif there will be a liar and a destroyer.” The liar was this very man; he claimed that revelation came to him and that he knew the unseen, while the destroyer was Hajjaj, may Allah disgrace both of them.
❀ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says:
”و أمـا الــمبير فكان هو الحجاج بن يوسف الثقفي وكان مبيرا سفـاكـا للدماء بغير حق انتصار لملك عبدالملك بن مروان الذي استنابہ‘‘ As for the destroyer, he was Hajjaj bin Yusuf Thaqafi, and that destroyer shed blood unjustly in support of the kingship of Abd al-Malik bin Marwan, who had appointed him as his deputy.
❀ The commentator on Sahih Muslim, Allama Nawawi (may Allah have mercy on him), says:
”واتفق العلماء على أن المراد بالكذاب هنا المختار بن أبي عبيد وبالمبير الحجاج بن يوسف والله أعلم‘‘ The scholars are agreed that here the liar refers to Mukhtar bin Abi Ubayd and the destroyer to Hajjaj bin Yusuf, and Allah knows best.
It is thus established that the destroyer refers to none other than Hajjaj bin Yusuf. Our demand of Hajjaj’s advocates is that they keep their logic to themselves and not present a self-invented meaning of the hadith. Tell us: has any reliable and orthodox-creedal scholar from the Salaf declared Sayyida Asma’s explanation to be wrong? And tell us: if the destroyer is not Hajjaj, then who is it?
◈Caliphate of Ibn al-Zubayr
The caliphate of Sayyidina Abdullah bin al-Zubayr (may Allah be pleased with him) was entirely correct and valid.
❀Allama Abu al-Abbas al-Qurtubi (may Allah have mercy on him) writes:
’’لما مات معاوية بن يزيد بن معاوية بن أبي سفيان، ولم يول أحدًا ، بـقـي الناس لا خليفة لهم، ولا إمام مدةً قد تقدم ذكرها، فعند ذلك بايع الناس لعبد الله بن الزبير بمكة واجتمع على طاعته أهل الحجاز وأهل اليمن والعراق وخراسان وحــج بالناس ثماني حجج، ثم بايع أهل الشام لمروان بن الحكم واجتمع عليه أهل الشام ومصر والمغرب وكان ابن الزبير أولى بالأمر من مروان وابنه على ما قاله مالك وهو الحق لعلم ابن الزبير وفضله‘‘
“When Mu’awiya bin Yazid bin Mu’awiya bin Abi Sufyan died and he had not appointed anyone as successor, the people remained without a caliph and without even a temporary imam for a period whose mention has already been made. At that time the people pledged allegiance to Abdullah bin al-Zubayr in Makkah, and the people of Hijaz, Yemen, Iraq and Khurasan gathered in obedience to him, and he performed Hajj with the people eight times (during his rule). Then the people of Sham pledged allegiance to Marwan bin al-Hakam, and the people of Sham, Egypt and the Maghrib gathered around him. And according to the view of Imam Malik, Ibn al-Zubayr had a greater right to the caliphate than Marwan and his son (Abd al-Malik), on account of his knowledge and virtue, and this is the truth.”
❀Allama Ibn Kathir (may Allah have mercy on him) writes:
”فلما مات یزید بن معاوية وابنه معاوية بن يزيد من بعده قريبا استفحل أمر عبد الله بن الزبير جدًا وبويع له بالحجاز والعراق و مصر‘‘
“Then, when Yazid bin Mu’awiya and, soon after him, his son Mu’awiya bin Yazid died, the rule of Abdullah bin al-Zubayr became extremely strong, and he was pledged allegiance in Hijaz, Iraq and Egypt.”
❀Imam al-Dhahabi (may Allah have mercy on him) writes in the biography of Abd al-Aziz bin Marwan:
”عبد العزيز بن مروان أبو الأصبغ الأموي ، أمير ،مصر ، وولي عهد المؤمنين بعد أخيه عبد الملك بعهد من مروان ، إن صححنا خلافة مروان، فإنه خارج على ابن الزبير باغ ، فلا يصح عهده إلى ولديه ، إنما تصح إمامة عبد الملك من يوم قتل ابن الزبير‘‘
“Abd al-Aziz bin Marwan Abu al-Asbagh al-Umawi, the governor of Egypt, was appointed crown prince by Marwan after his brother Abd al-Malik. If we accept the caliphate of Marwan as valid, since he (Marwan) had rebelled against Ibn al-Zubayr and was a rebel, then his appointment of his sons as successors was also not valid. However, after the martyrdom of Ibn al-Zubayr, the caliphate of Abd al-Malik is valid.”
❀Khatib Baghdadi (may Allah have mercy on him) (died 463 AH) writes in the biography of Abd al-Malik bin Marwan:
”فکانت خلافته من مقتل ابن الزبير إلى أن توفي ثلاث عشر سنة وأربعة أشهر وثمانيا وعشرين ليلة‘‘
“His caliphate, from the killing of Ibn al-Zubayr until his death, lasted thirteen years, four months and twenty-eight days.”
That is, the rule of Abd al-Malik was accepted as valid only after the martyrdom of Ibn al-Zubayr. It is thus established that the caliphate of Sayyidna Ibn al-Zubayr was entirely valid; they rose up against him and he was unjustly martyred.
❀Allama Nawawi writes:
”و مذهب أهل الحق أن ابن الزبير كان مظلومًا وأن الحجاج ورفققته كانوا خوارج عليه“
“And the position of the People of Truth is that Ibn al-Zubayr was wronged, while Hajjaj and his companions were rebels against him.”
Allama Sharaf al-Din al-Husayn bin Abd Allah al-Tibi, the commentator of Mishkat al-Masabih, writes:
ومذهبنا أن ابن الزبير كان مظلوما
“And our position is that Ibn al-Zubayr was wronged.”
It is thus established that the caliphate of Sayyidna Abdullah bin al-Zubayr was entirely valid and lawful. After Mu’awiya bin Yazid, when the Muslims had no caliph, he took the pledge of allegiance for himself, and he was also worthy of it. Then, after his allegiance was completed, Marwan bin al-Hakam declared the caliphate against him and began taking the pledge from people, which was not a correct step in any respect. Sayyidna Abdullah was more deserving of and had a greater right to the caliphate than Marwan in every respect. Marwan, and afterwards his son Abd al-Malik, rebelled against his government; then Abd al-Malik, through Hajjaj the tyrant, marched against the caliph of the time and martyred him brutally. They desecrated the sanctity of the Kaaba of Allah. For this reason, Sayyidna Ibn Umar declared the group of Abd al-Malik and Hajjaj to be the “rebellious sedition.”
◈The Disrespect Towards Sayyidna Ibn Umar:
It is said that Hajjaj bin Yusuf not only greatly respected the Companions but would even silently listen to their rebukes. And the following narration was used as evidence for this:
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ أَخْبَرَنَا مَالِكٌ عَنِ ابْنِ شِهَابٍ عَنْ سَالِمٍ قَالَ كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ أَنْ لَا يُخَالِفَ ابْنَ عُمَرَ فِى الْحَجِّ فَجَاءَ ابْنُ عُمَرَ رَضِي اللَّهُ عَنْهُ وَأَنَا مَعَهُ يَوْمَ عَرَفَةَ حِينَ زَالَتِ الشَّمْسُ فَصَاحَ عِنْدَ سُرَادِقِ الْحَجَّاجِ فَخَرَجَ وَعَلَيْهِ مِلْحَفَةٌ مُعَصْفَرَةٌ فَقَالَ مَا لَكَ يَا أَبَا عَبْدِ الرَّحْمَنِ فَقَالَ الرَّوَاحَ إِنْ كُنْتَ تُرِيدُ السُّنَّةَ قَالَ هَذِهِ السَّاعَةَ قَالَ نَعَمْ قَالَ فَأَنْظِرْنِي حَتَّى أُفِيضَ عَلَى رَأْسِي ثُمَّ أَخْرُجَ فَنَزَلَ حَتَّى خَرَجَ الْحَجَّاجُ فَسَارَ بَيْنِي وَبَيْنَ أَبِي فَقُلْتُ إِنْ كُنْتَ تُرِيدُ السُّنَّةَ فَاقْصُرِ الْخُطْبَةَ وَعَجِّلِ الْوُقُوفَ فَجَعَلَ يَنْظُرُ إِلَى عَبْدِ اللَّهِ فَلَمَّا رَأَى ذَلِكَ عَبْدُ اللَّهِ قَالَ صَدَقَ .
“Salim (may Allah have mercy on him) narrates that he said: Caliph Abd al-Malik bin Marwan (may Allah have mercy on him) wrote to Hajjaj bin Yusuf (may Allah have mercy on him) that he should not oppose Sayyidna Abdullah bin Umar in the rites of Hajj. Accordingly, Abdullah bin Umar came on the day of Arafah after the sun had passed its zenith, while I was also with him. He reached the tent of Hajjaj and called out loudly, and Hajjaj came out wearing a cloak dyed with safflower, and said: Abu Abd al-Rahman, what is the matter? Sayyidna Ibn Umar said: The departure, if you wish to follow the Sunnah. He asked: Right now? He said: Yes. He said: Give me time so that I may pour water over my head, then I will come out. Sayyidna Ibn Umar dismounted from his mount and waited until Hajjaj finished and came out. When he began walking between me and my father, I said: If you wish to follow the Sunnah, then shorten the sermon and hasten the standing. Hearing this, Hajjaj began looking at Abdullah bin Umar. When Abdullah bin Umar saw that, he said: Salim has spoken the truth.”
When the eyes are closed, the day is night;
What fault is it of the sun?
Would that it were so! Yet the defenders of Hajjaj claim, as they do today, that he held the Companions of the Messenger of Allah in the highest regard and would tolerate even their scolding. But with great regret we must say that this was by no means the case. Anyone who reads Hajjaj’s biography seriously will see that respect and honour had not even come near this man; the intoxication of power had made him forget the distinction between high and low.
In the preceding lines, his conduct towards Ibn Zubayr and his mother has already been described. Do those who hold the Companions in the greatest respect, who bear scolding and follow them completely, act in this way? The advocates of Hajjaj say that Hajjaj had a political rivalry with Ibn Zubayr, which is why he became the target of his wrath. But we ask: what had Sayyida Asma (may Allah be pleased with her) done to this tyrant? Can the punishment of a son be inflicted on the mother? O defenders of Hajjaj! What answer will you give in the court of Allah on the Day of Resurrection? That we defended a disrespecter of the Companions? That we supported the one who called a Companion of the Messenger “the enemy of Allah” (’’عدو اللہ‘‘)? That we backed the one who rubbed salt into the wounds of Sayyida Asma? Tell the truth before Allah! Do you have any of the predecessors with you in the way you are now defending Hajjaj without justification, writing books in his favour and calling him a hero of Islam? Has anyone among the righteous predecessors ever defended Hajjaj in this manner?
As for the respect shown to Ibn Umar (may Allah be pleased with him), the narration presented in the lines above, if one reads it after removing the bandage of Hajjaj’s advocacy, the matter becomes clear. It is stated in very plain words: ’’كَتَبَ عبد الملك إلى الحجاج أن لا يخالف ابن عمر “ Abd al-Malik ibn Marwan wrote to Hajjaj ibn Yusuf that he should not oppose Ibn Umar in the rulings of Hajj.
That is, it was an order from Caliph Abd al-Malik that Hajjaj should not oppose Ibn Umar. So, sir, behind this so-called “great respect” and complete following was the caliph’s stick. If Hajjaj truly had great respect for and complete following of the Companions, the caliph would never have needed to write him a letter; this very fact points to the conclusion that there was no quality of respect or following in Hajjaj. Had he been such a person, the caliph would not have written him this letter.
How much respect did Hajjaj show to Ibn Umar and the other Companions of the Messenger? Observe:
It is narrated from the eminent Tabi’i Abu al-Aliyah that he saw Ibn Umar offering supplication for the forgiveness of Ibn Zubayr while he was hanged on the gallows. Ibn Umar was saying: “By Allah, as far as I know, you were one who fasted much and stood in prayer much, and you loved Allah and His Messenger.” Upon hearing this, a man went to Hajjaj and said: “This is Ibn Umar, who is standing and supplicating for the forgiveness of Ibn Zubayr and saying that by Allah, as far as I know, you were one who fasted much and stood in prayer much, and you loved Allah and His Messenger.” Thereupon Hajjaj said to a Syrian man: “Get up and bring him to me.” That Syrian stood for a long time, then said: “May Allah keep the Amir safe, please permit me to speak.” Hajjaj said: “Speak.” He said: “In truth, the eyes of the people are fixed on this man, Ibn Umar. If you kill him as well, a fitna will arise that will not end.” Hearing this, Hajjaj said: “Sit down.” Then Hajjaj sent ten thousand (dirhams) to him and said that the Amir (Hajjaj) had sent these so that you might benefit from them. He accepted them, and then fell silent. Hajjaj then sent word to him again: “Return our dirhams to us.” Hajjaj was doing all this so that he could see whether Ibn Umar had spent any of them or not. Ibn Umar sent word to him that they had spent some of them and some remained; they would gather them together within a day or two and return them to him. Then Hajjaj sent word to him: “Benefit from them; we have no need of them.”
It becomes evident that Hajjaj even intended to kill Ibn Umar. It was only through the good fortune of that Syrian, who advised: “Your Excellency, Ibn Umar has a great standing in the eyes of the people; at this time all eyes are fixed on him. If you kill him, a fitna will blaze up that cannot be extinguished.” And then, finally, he sent some money to Ibn Umar to test him, to find out whether he would accept it or not; but Ibn Umar, with wisdom, accepted it.
❀ Khalid bin Sumair, a reliable and truthful Tabi’i, says:
’’خــطـب الحجاج الفاسق على المنبر فقال: إنّ ابن الزبير حرّف كتاب الله ، فقال له ابن عمر: كذبت كذبت كذبت ، ما يستطيع ذلك ولا أنت معه . فقال له الحجاج: اسکت فإنّك شيخ قد خَرِفْتَ وذهب عقلك، يوشك شيخ أن يُؤْخَذَ فتضرب عنقه فيُجَرِّ قد انتفخت حُصَيَّتَاه يطوف به صبيان أهل البقيع .“
Hajjaj, the wicked one, delivered a sermon from the pulpit and said: Indeed Ibn al-Zubair has distorted the Book of Allah. Upon this, Ibn Umar said to him: You have lied, you have lied, you have lied. Neither could he do that, nor can you. Hajjaj then said to him: Be silent, for you are an old man who has become senile and whose intellect has departed. It is near that an old man will be seized, his neck struck off, and then he will be dragged along such that his testicles are swollen, while the children of the people of Baqi’ carry him around.
This, indeed, is a glimpse of Hajjaj bin Yusuf’s extreme respect for and complete following of the Companions of the Prophet ﷺ.
❀ Sa’id bin Jubair says:
I was with Ibn Umar when the tip of a spear pierced the sole of his foot and his foot became stuck to the stirrup, so I dismounted and removed it from his foot. This incident occurred in Mina. When Hajjaj bin Yusuf received news of it, he came to visit him and said: Would that we knew who caused you this pain. Sayyidna Ibn Umar replied that it was you who caused me this pain. He said: How is that possible? He replied: It was you who bore weapons on the day when weapons are not borne, and it was you who brought weapons into the Haram, though weapons are not brought into the Haram.
From this you can gauge that Sayyidna Ibn Umar was not at all pleased with Hajjaj. Would someone who shows extreme respect and complete following have such sentiments expressed about him by a great Companion?
◈Disrespect towards Sayyidna Ali:
❀ Ibrahim bin Abdul A’la al-Ju’fi says:
Hajjaj sent a message to Suwayd bin Ghaflah saying:
’’لا تؤم قومك ، واذا رجعت فاسبب علیا‘‘
Do not lead your people in prayer, and when you return, revile Ali. Suwayd said: I said, “I hear and obey.”
❀ Imam al-A’mash says:
I saw Abd al-Rahman bin Abi Layla when Hajjaj had made him stand, and said to him: ’’الـعــن الــكــذابين علي بن أبي طالب وعبد الله بن الزبير والمختار بن أبي عبيد ۔ Curse the liars, namely Ali bin Abi Talib, Abdullah bin Zubair and Mukhtar bin Abi Ubaid. Abd al-Rahman said: ’’لَعَنَ اللهُ الكذابين“ May Allah curse the liars. Then, pausing and beginning the sentence afresh, he said: ’’على بن أبي طالب وعبد الله بن الزبير والمختار بن أبي عبيد“ Ali bin Abi Talib, Abdullah bin Zubair and Mukhtar bin Abi Ubaid. A’mash says: I understood that when he began the sentence he read these names in the nominative case, so he did not curse them. (That is, if he had cursed them he would have read them in the accusative.)
◈Disrespect towards Sayyidna Salamah bin al-Akwa’:
Yazid bin Abi Ubaid says that Sayyidna Salamah bin al-Akwa’ came to Hajjaj, and he said: ’’يَا ابْنَ الْاكْوَع ارتَدَدْتَ عَلَى عَقِبَيْكَ، تَعَرَّبْتَ ؟“ O Ibn al-Akwa’! Have you apostatised, having reverted to being a bedouin? He replied: No, but the Messenger of Allah ﷺ permitted me to live in the desert.
❀ Fadilatush Shaikh Hafiz Muhammad Amin Allah, while explaining the benefits and rulings of this hadith, says:
(1) The connection of the hadith with the chapter is that, after migration, living as a bedouin is not permissible without the permission of the Prophet ﷺ.
(2) This blessed hadith also shows the patience and courage of Hazrat Salamah bin al-Akwa’, that he endured Hajjaj’s discourtesy and then also answered him. Hajjaj was a tyrannical and insolent governor of the Umayyad period. His manner of addressing so great a Companion of the Prophet ﷺ as Hazrat Salamah bin al-Akwa’ is clear evidence of his arrogance and insolence. The intoxication of power had made him forget the distinction between high and low. The result is that no one remembers him with good words, rather it reaches the point of cursing. Discourtesy hides a person’s virtues.
(3) “Badiyah” means the desert region, i.e., open and free areas outside settlements. The one who lives there is called a bedouin or a’rabi.
(4) Hajjaj’s objection was baseless. Anyone may take up residence in any place. Hazrat Salamah bin al-Akwa’ was not an emigrant such that he had left Medina for his former home and an objection could be raised against him. Many emigrant Companions also left Medina and settled in other regions. Moreover, he had obtained permission from the Prophet ﷺ, and he also died in Medina Munawwarah itself. رضی الله عنه وأرضاه .
◈Disrespect towards Sayyidna Ibn Mas’ud:
Sayyidna Abdullah bin Mas’ud is a great Companion. He is counted among the foremost (to embrace Islam). He is titled “Possessor of the sandals, the cushion and the purification.”
His virtues are countless. Sayyidina Hudhayfah (may Allah be pleased with him) said: I do not know anyone who was closer to the Prophet ﷺ than Abdullah ibn Mas’ud (may Allah be pleased with him) in dignity, gravity, appearance and character.
The Prophet ﷺ said: Learn the Qur’an from four people: Abdullah ibn Mas’ud, Salim the freed slave of Abu Hudhayfah, Ubayy ibn Ka’b and Mu’adh ibn Jabal. He mentioned Abdullah ibn Mas’ud first.
Hajjaj al-Mubir did not spare him either; rather, he openly insulted him and committed blasphemy. Accordingly, the truthful Tabi’i Asim ibn Bahdalah says: I heard Hajjaj, while on the pulpit, saying:
اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ لَيْسَ فِيهَا مَثْنَوِيَّةٌ، وَاسْمَعُوا وَأَطِيعُوا لَيْسَ فِيهَا مَثْنَوِيَّةٌ لأَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ وَاللَّهِ لَوْ أَمَرْتُ النَّاسَ أَنْ يَخْرُجُوا مِنْ بَابِ مِنَ الْمَسْجِدِ فَخَرَجُوا مِنْ بَابِ آخَرَ لَحَلَّتْ لِى دِمَاؤُهُمْ وَأَمْوَالُهُمْ . وَاللَّهِ! لَوْ أَخَذْتُ رَبِيعَةَ ره دوره بِمُضَرَ لَكَانَ ذَلِكَ لِي مِنَ اللَّهِ حَلَالًا وَيَا عَذِيرِى مِنْ عَبْدِ هُدَيْلٍ يَزْعُمُ أَنَّ قِرَائَتَهُ مِنْ عِنْدِ اللهِ ، وَاللهِ مَا هِيَ إِلَّا رَجَزٌ مِنْ رَجَزِ الْأَعْرَابِ مَا أَنْزَلَهَا اللهُ عَلَى نَبِيِّهِ عَلَيْهِ السَّلَامِ وَعَذِيرِى مِنْ هَذِهِ الْحَمْرَاءِ يَزْعُمُ أَحَدُهُمْ أَنَّهُ يَرْمِي بِالْحَجَرِ فَيَقُولُ إِلَى أَنْ يَقَعَ الْحَجَرُ قَدْ حَدَثَ أَمْرٌ فَوَاللَّهِ الأَدَعَنَّهُمْ كَالْأَمْسِ الدَّابِرِ
“Fear Allah as much as you can; there is no exception in this. Listen to and obey the Commander of the Faithful Abd al-Malik (ibn Marwan); there is no exception in this. By Allah! If I order the people to leave the mosque through a certain door and they leave through some other door, their blood and their property will be lawful to me. By Allah! If I seize the tribe of Rabi’ah in place of Mudar, that will be lawful for me from Allah. And who will excuse me from the slave of Hudhayl (a reference to Sayyidina Abdullah ibn Mas’ud), who claims that his recitation is from Allah? By Allah! (This recitation of his) is nothing but like the rajaz (short verses) of the Bedouins. Allah did not send it down upon His Prophet ﷺ. And who will excuse me from these non-Arabs? One of them throws a stone (raises a matter of sedition) and then says: ‘Look, see where this goes.’ By Allah! I will reduce them to the likeness of yesterday that has passed (I will utterly destroy them).”
The narrator said: I related this incident to al-A’mash, and he said: By Allah, I too heard it from him.
The chain of this narration is hasan li-dhatihi. Asim ibn Bahdalah has been declared trustworthy and truthful (thiqah wa saduq) by the majority of scholars, so his narration is not below the level of hasan. Abu Bakr ibn Ayyash is also, according to the preferred view, truthful and of good narration (hasan al-hadith), except in those narrations where he made mistakes and errors; there is no evidence of error or wahm on his part in the above narration, so this narration is hasan li-dhatihi.
Shaykh Albani declared this chain sahih, and Shaykh Zubair Ali Zai (may Allah have mercy on him) declared it hasan.
In another narration it is recorded: یا عجبا من عبد هذيل، يزعم أنه يقرا قرآنًا من عند الله، والله ما هو إلا رجز من رجز الأعراب، والله! لو أدركت عبد هذيل لضربت عنقہ Alas for the slave of Hudhayl! He thinks that he has recited a Qur’an from Allah. By Allah, it is nothing but like the rajaz of the Bedouins. By Allah! If I were to find him, I would surely strike off his neck.
Dear readers, you have seen how bold and daring Hajjaj was in insulting and belittling the Companions of the Messenger. He describes the recitation of Sayyidina Ibn Mas’ud as like the rajaz (short verses) of the Bedouins, and says that if he found him, he would surely strike off his neck. It should be remembered that Sayyidina Ibn Mas’ud had passed away before Hajjaj was born.
❀ Hafiz Ibn Kathir (may Allah have mercy on him) says:
’’و هذا من جراءة الحجاج قبحه الله وإقدامه على الكلام السئي والدماء ،الحرام، وإنما نقم على قراءة ابن مسعود ا لكونه خالف القراءة على المصحف الإمام الذي جمع الناس عليه عثمان والظاهر أن ابن مسعود رجع إلى قول عثمان و موافقیه والله اعلم‘‘۔
This is from Hajjaj’s audacity, his boldness in uttering the worst speech and his shedding of sacred blood. May Allah destroy him. He hated Ibn Mas’ud’s recitation only because his recitation differed from the Imam Mushaf upon which Uthman had gathered the people, whereas it is clear that Ibn Mas’ud returned to the saying of Uthman and those who agreed with him.واللہ اعلم
◈Indiscriminate Killing of Humanity:
The pages of history bear witness that Hajjaj killed people indiscriminately.
❀ The trustworthy and reliable Tabi’i Imam Hisham ibn Hassan says:
”احصوا ما قتل الحجاج صبرا فبلغ ماته ألف و عشرين ألف قتيل‘‘
Those whom Hajjaj killed by binding them were counted, and their number was one hundred and twenty thousand.
It should be remembered that in Islam, killing a person by binding them is prohibited.
◈His Treatment of the Subjects:
Sayyidina Awf ibn Malik (may Allah be pleased with him) says that the Messenger of Allah ﷺ said:
خِيَارُ أَئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ وَيُصَلُّونَ عَلَيْكُمْ وَتُصَلُّوْنَ عَلَيْهِمْ وَشِرَارُ أَئِمَّتِكُمُ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُم وَيَلْعَنونَ
“The best of your rulers are those whom you love and who love you, you pray for them and they pray for you. And the worst of your rulers are those whom you hate and who hate you, you curse them and they curse you.”
And the Prophet ﷺ said: اللَّهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ ، وَمَنْ وَلِيَ مَنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُق بِهِ
“O Allah! Whoever holds any responsibility over the affairs of my Ummah and is harsh upon them, then be harsh upon him; and whoever holds any responsibility over the affairs of my Ummah and is gentle with them, then be gentle with him.”
What was Hajjaj’s treatment of his subjects, the majority of whom were eminent Companions and Tabi’un? You can gauge it from the following narration:
❀ Zubair ibn Adi says:
” أتينا أنس بن مالك فشكونا إليه ما يلقون من الحجاج فقال: “اصبروا فإنه لا ياتي عليكم زمان إلا والذي بعده شر منه حتى تلقوا ربكم سمعته من نبيكم ﷺ ‘‘
We went to Sayyidina Anas ibn Malik and complained to him of the hardships we suffered from Hajjaj. He said: “Be patient, for no time will come upon you except that the one after it will be worse than it, until you meet your Lord. I heard this from your Prophet ﷺ.”
How much were people distressed by Hajjaj? This narration makes the reality clear: the students of Sayyidna Anas were complaining to their teacher, Sayyidna Anas, about the oppression of Hajjaj. Sayyidna Anas advised them to be patient; he did not say that you are wrong, Hajjaj is a mujahid, a hero of Islam, as the lawyers of Hajjaj are presenting these days.
◈The Fitnah of Ibn al-Ash’ath:
“The reason for Ibn al-Ash’ath’s rebellion was also the oppression of Hajjaj. As Imam Dhahabi writes:
بعثه الحجاج على سجستان، فثار هناك، وأقبل في جمع كبير وقام معه علماء وصلحاء لله تعالى لما انتهك الحجاج من إماتة وقت الصلاة ولجوره وجبروته فقاتله الحجاج وجرى بينهما عِدة مصافات وينتصر ابن الأشعث ودام الحرب أشهرا وقتل خلق من الفريقين وفي آخر الأمر انهزم جمع ابن الأشعث .‘‘
“Hajjaj appointed Ibn al-Ash’ath as governor of Sijistan, and there he rebelled and came with a large army. Scholars and righteous people also rose up with him, because of Hajjaj’s delaying of the prayer time and his tyranny and oppression. Then Hajjaj fought against him, and several battles took place between them. Ibn al-Ash’ath gained victory; the war continued for several months, and many people from both sides were killed. In the end, the army of Ibn al-Ash’ath suffered defeat.”
The reliable Tabi’i Sulayman bin Ali al-Rab’i says:
When the fitnah of Ibn al-Ash’ath arose, and Hajjaj bin Yusuf waged war, Uqba bin Abd al-Ghafir, Abu al-Jawza and Abdullah bin Ghalib came to Imam Hasan al-Basri with some of their like-minded companions and said: “Abu Sa’id! What is your opinion about the war against this rebel who shed sacred blood, plundered sacred wealth, abandoned the prayer, and did such and such?” The narrator says that they mentioned some of Hajjaj’s actions. Hearing this, Imam Hasan said: “In my opinion, do not fight against them, because if his war is a punishment from Allah upon you, you cannot remove it with your swords; and if it is a trial, then be patient until Allah decides, and He is the best of deciders.” The narrator says that upon hearing this, those people returned saying: “Shall we obey this rough-tempered man?” And they were all Arabs. Eventually these people went out with Ibn al-Ash’ath, and all of them were killed.
❀ The reliable Tabi’i Abu al-Tayyah says:
I came to Imam Hasan and Sa’id bin Abi al-Hasan when Ibn al-Ash’ath had come. Imam Hasan was forbidding rebellion against Hajjaj and ordering them to stop, while Sa’id bin Abi al-Hasan was urging them on. Then in the course of conversation, Sa’id said: “What will the Syrians say to us when we meet them tomorrow?” So we said: “By Allah! We have not broken the pledge of allegiance to the Commander of the Faithful, and we do not intend to break it. Rather, we express our anger against the Commander of the Faithful, that Hajjaj was made ruler over us; let him be dismissed.” When Sa’id finished his speech, Hasan spoke. He praised Allah and then said: “O people! By Allah! Allah has imposed Hajjaj upon you only as a punishment, so do not confront Allah’s punishment with the sword, but remain peaceful and humble. As for your saying, ‘What is your opinion of the Syrians?’ My opinion of them is that if they came and Hajjaj threw the world at them, they would be ready to obey everything Hajjaj says. This is my opinion of them.”
It becomes clear that the rebellion of Ibn al-Ash’ath and his companions against Hajjaj was based on his tyranny and oppression. They merely wanted to register their protest so that the caliph of the time would dismiss Hajjaj from them and appoint someone else as their governor.
◈The Martyrdom of Imam Sa’id bin Jubayr:
Imam Sa’id bin Jubayr was among the great Tabi’in. The reason for his killing was that he had joined Ibn al-Ash’ath in rebelling against Hajjaj. A major reason for that rebellion was indeed the oppression of Hajjaj, and the second was Ibn al-Ash’ath’s pressure upon him.
❀ Abu Yunus al-Qawi says:
I asked Sa’id bin Jubayr about the saying of Allah, the Exalted:
إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ
“Except the weak among men, women and children.” He said: There were some people in Makkah who were oppressed and subdued; this was revealed concerning them. I said: I too have come to you from people like that (oppressed and subdued), meaning in the era of Hajjaj. He said: O nephew! We too had great desire and struggle, but what Allah willed happened.
From this it is known that Sa’id bin Jubayr and his companions rose up against the oppression of Hajjaj, but Allah willed something else.
❀ Fadl bin Suwayd says:
Hajjaj had sent me on some errand, when Sa’id bin Jubayr was brought in. When I returned, I said: I will certainly see how they are treated. I stood at Hajjaj’s head. Hajjaj said to him: O Sa’id! Did I not make you a sharer in my trust? Did I not appoint you as an official? Did I not do such and such? At this, I (Fadl) thought that he would certainly let him go. He (Sa’id) said: Yes, it is so. Hajjaj said: Then what drove you to rise against me? Sa’id said: I was pressured. On hearing this, Hajjaj became extremely angry and said: Wow! You regarded the right of the enemy of Allah over yourself as a right, and you did not regard the right of Allah, the Commander of the Faithful and mine over yourself as a right. Cut off his neck. So his neck was struck off. His head fell, severed from his body, and at that time there was a small white round cap on his head.
◈Delaying the Prayers:
Hajjaj bin Yusuf would also delay the prayers from their times. Accordingly, Muhammad bin Amr bin Hasan bin Ali says: ’’كان الحجاج يؤخر الصلوات ‘‘ Hajjaj used to delay the prayers.
Thus, the ahadith that mention rulers who delay the prayer also apply to Hajjaj.
The trustworthy muhaddith Ali bin Mudrik narrates that Suwayd bin Ghaflah used to give the adhan at midday (immediately after the sun had passed its zenith). Once Hajjaj was at the place Dayr, he heard the adhan and said: Bring that muadhdhin to me. When Suwayd bin Ghaflah was brought, Hajjaj said: Who prompted you to pray at midday (immediately after the zenith)? He said: I prayed with Abu Bakr and Umar (they used to pray at that very time). On hearing this, Hajjaj said: Do not give the adhan for your people, and do not lead them in prayer.
The Prophet ﷺ used to perform the Zuhr prayer immediately after the zenith, and the two Shaykhs (Abu Bakr and Umar) also acted upon this. That is why the eminent Tabi’i Suwayd bin Ghaflah too would perform the Zuhr prayer immediately after the zenith, at the very beginning of its time. But Hajjaj found this so disagreeable that he removed Suwayd from both the adhan and the imamate.
◈The Opinions of the Muhaddithun Regarding Hajjaj:
In the preceding lines it has been explained that the “mubir” from Thaqif whose coming the Prophet ﷺ had foretold was indeed Hajjaj bin Yusuf, as Sayyidah Asma (may Allah be pleased with her) clarified. Moreover, Sayyidina Ibn Umar (may Allah be pleased with him) also said to Hajjaj on one occasion, three times: كذبت كذبت کذبت You have lied, you have lied, you have lied. Thus in the eyes of the Companions, Hajjaj was a liar.
Now we present the opinions of the imams of hadith regarding him:
❀… The trustworthy and virtuous Tabi’i Abu Razin (d. 85 AH) says:
’’إن كــــــــــــان الحجاج على هدى ، إنى إذا لفي ضلال مبین‘‘ If Hajjaj is upon guidance, then be certain that I am in clear misguidance.
❀… The truthful Tabi’i Khalid bin Sumayr, whose statement has already passed, said:
”خـــطــب الحجاج الفاسق‘‘ Hajjaj the wicked delivered a sermon.
❀… Allamah Ibn Abd al-Barr (d. 463 AH) says:
’’كان الحجاج عند جمهور العلماء أهلا أن لا يروى عنه ولا يؤثر حديثه، ولا يذكر بخير لسوء سره وإفراطه فى الظلم ومن أهل العلم طائفة تكفره“
According to the majority of scholars, Hajjaj is not fit that narrations be taken from him, nor that his hadith be given preference, nor that he be mentioned with good due to his evil nature and his excessive oppression; and a group of the people of knowledge have even declared him a disbeliever.
❀… Allamah Ibn al-Jawzi (d. 597 AH) says:
”وليس بأهل أن يروى عنہ“ He is not fit that narrations be taken from him.
❀… Imam Nawawi (d. 676 AH) says:
’’الجائر المشهور بالظلم وسفك الدماء“ The tyrant who was famous for oppression and bloodshed.
❀… Imam Dhahabi (d. 748 AH) wrote the biography of Hajjaj in Siyar A’lam al-Nubala, which you have already seen at the beginning of this article. The said Imam, in ”دیوان الاسلام“, says:
’’الحجاج بن يوسف بن الحكم الثقفي الظالم الغاشم السفاك الفاسق والى مكة المشرفة ثم العراق هلك ٩٥هـ“
Hajjaj bin Yusuf bin Hakam Thaqafi, the oppressor who inflicted cruelty, the bloodshedder, the wicked, the governor of Makkah al-Mukarramah and then of Iraq, died in 95 AH.
❀… The statements of Shaykh al-Islam Ibn Taymiyyah and Ibn Kathir have also already been cited, in which they applied ’’المبیر‘‘ to Hajjaj alone.
❀… Hafiz Ibn Hajar (d. 852 AH) says:
”حجاج بن يوسف بن أبي عقيل الثقفي الأمير الشهير الظالم المبير، وقع ذكره وكلامه في الصحيحين وغيرهما وليس بأهل أن يروى عنه ولي إمرة العراق عشرين سنة ومات سنة خمس وتسعين“
Hajjaj bin Yusuf bin Abi Aqil al-Thaqafi, the famous amir, the oppressive mubir; his mention and statements occur in the Sahihayn and others, and he is not fit that narrations be taken from him. He ruled Iraq for twenty years and died in 95 AH.
❀… The commentator on Tirmidhi, Allamah Abd al-Rahman Mubarakpuri (d. 1353 AH) says:
’’قلت: حجاج بن يوسف هذا هو الأمير الظالم الذي يضرب به المثل في الظلم والقتل والسفك“ “I say: this Hajjaj bin Yusuf was an oppressive ruler who became proverbial for oppression, killing and bloodshed.”
❀… Shaykh Albani (d. 1420 AH), regarding a chain, says:
’’صحيح إلى الحجاج الظالم‘‘ Sahih up to Hajjaj the oppressor.
❀… Allamah Ra’is Ahmad Nadwi says:
The Hanafi school stands upon the sunnah of rulers like Hajjaj Thaqafi, who were Nasibi, innovators and oppressive tyrants.
Summary:
The overall summary of this entire article is that Hajjaj bin Yusuf was a tyrannical and oppressive ruler. He unjustly killed countless people, including Companions. He was a great insulter of the Companions. The “mubir” of Thaqif mentioned in an authentic hadith refers, by unanimous agreement, to this very person. Because of his tyranny and oppression, he is not fit for narrations to be taken from him. None of the Companions, the eminent Successors, the imams of hadith, or the trustworthy and orthodox scholars remembers him with praise. Therefore, those who today exert themselves day and night in his defence, and who portray him as a hero of Islam, have strayed from the methodology and path of Ahl al-Sunnah.
May Allah guide them.
The Sign of an Innovator
Imam Ahmad bin Sinan al-Wasiti (d. 259 AH) says:
’’ليس في الدنيا مبتدع إلا وهو يبغض أهل الحديث، وإذا ابتدع الرجل نزع حلاوة الحديث من قلبه“۔
“Every innovator in the world harbours enmity towards the people of hadith, and when a man becomes an innovator, the sweetness of hadith is removed from his heart.”
