JEALOUSY الحَسَد

Jealousy is a psychological state in which a person wishes for the deprivation of a blessing,talent, or merit possessed by another person (the mahsud). Islam has shed light on the causes and motives of hasad and its harmful effects. It offers practical solutions for combating this spiritual disease.

Hazrat Ameerul Momeneen Ali Ibne Abi Talib (as) introduces jealousy thus :

ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الحَسدُ حَبْسُ الرُّوحِ.

‘Jealousy is the spirit’s imprisonment.’[Ghurar al-Hikam, no. 372]  

He also says ‘The jealous one sees a loss for the one he is jealous of as a gain for himself.’[Ghurar al-Hikam, no. 1832]  

And the Prophet (sawa) said, ‘Allah, Mighty and Exalted, said to Moses son of Imran (as) ‘Verily the jealous is discontented with My bounties, and wards off the shares I have apportioned to My servants.’[al-Kafi, v. 2, p. 307, no. 6]  

The Causes and Motives of jealousy

Qualities in others such as certain intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad. Also, immoral or negative traits that are imagined to be merits can be a cause of hasad. Almost all of the causes of hasad are the products of a feeling of inferiority and dejectedness. When a person perceives others to be more perfect than himself, a feeling of inferiority seizes him, which, with the help of external factors and inner propensities, generates the feeling of envy in his heart.

Allamah al‑Majlisi has mentioned seven causes and motives of hasad. We have listed these causes and in some cases provided examples of hasad corresponding to the cause:

1. Enmity : Hasad can be the result of enmity. For example, enmity against another family, tribe or group can cause one to envy successes they achieve.

2. The sense of one's supremacy : The hasid (one who envies) anticipates the pride of the mahsud on account of a merit mahsud enjoys. Not having the patience to put up with this pride, the hasid feels a sense of superiority and earnestly desires the loss of this merit.

3. Kibr (pride) and Wonder: The hasid high‑handedly treats the person who is conferred some merit, favour, or talent, and may wonder to see a great blessing enjoyed by the object of his envy. For example, a wealthy individual outwardly looks with disdain upon the respect enjoyed by a poor person believing that he deserves to be the recipient of such admiration.

4. Fear and Love of authority : Also, the envious man is fearful of some hindrance on the part of the person enjoying an advantage or talent or merit that may frustrate his cherished objectives. Such fear manifests itself when one's acquiring or preserving authority over others requires that nobody should share his advantages or merits. For example, one who wishes to be re-elected as the leader of an organization may desire that no other member step forward and exhibit leadership skills such as eloquence of speech and efficiency of organization and mobilization.

5. Viciousness of nature: A human being of vicious nature does not like to see others enjoying any kind of good whatsoever. Such a person always greets news of anothers good fortune for example, in education or business, with sarcasm pessimism, and ridicule or with other unethical tactics or conduct.

The Evil effects of Hasad:

Envy is one of the deadliest diseases of the heart and it produces additional vices such as hypocrisy, backbiting, slandering, abuse, taunting, and torturing, all of which are grave sins. This hideous condition makes the human heart so narrow and gloomy that its effects pervade the realm of one's inner and outer being. The fears and grief of the hasid revolve around the person(s) of whom he is envious.

1. Imam Ali (a) said: A hasid is a sick person though he (may) physically appear to be healthy. (Gharar, hadith no. 1963)

2. Muhammad ibn Muslim reports that al- Imam al‑Baqir (a) said: A man may be forgiven for something done in a fit of anger, but hasad devours faith as fire consumes wood . (Usul al‑Kafi , vol. 2, p. 306, Bab al-Hasad, hadith no. 1)

3.Imam Ja`far al-Sadiq (a) is reported to have said: Satan says to his soldiers:  Instil
hasad and disobedience of Allah among them (bani Adam) as these are equal to shirk (polytheism) in the yes of Allah.(Usul al-Kafi , vol. 2, p. 327)

The sgins of Jealousy

ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : قالَ لُقمانُ لابنِهِ : للحاسِدِ ثَلاثُ عَلاماتٍ : يَغْتابُ إذا غابَ ، ويَتَملّقُ إذا شَهِدَ ، ويَشْمَتُ بالمُصيبَةِ.

Imam al-Sadiq (AS) said, ‘Luqman told his son, ‘There are three signs of the jealous person: he backbites someone in his absence, flatters him in his presence, and rejoices at the misery of others.’[al-Khisal, p. 121, no. 113]

The Cure for this Disease

If you suffer from this deadly disease, seriously contemplate the enormity of its devastating effects on your faith. Consider taking following steps to purge it from your heart:

1. Know that your envy doesnt harm your mahsud , nor does it make him lose any of his favours and merits. You shall ever suffer in grief pain, and anguish while the mahsud is in a state of bliss and joy. In the Hereafter as well your envy will benefit your mahsud , especially if it results in backbiting or slandering as your good deeds will be assigned to the mahsud.

2. Force yourself to be affectionate with the mahsud . The aim of your kindness should be to cure yourself of envy. Your inner self will ask you to ill-treat or hurt him, but you must act against these inclinations and be friendly to him. You must respect him and gradually convince your heart to respect him.

3.Try to see his virtues yourself and think that these are favours of Allah on him. Force yourself to speak in his praise and make his good qualities known to others. Though your behaviour will be unnatural in the beginning, since your aim is self‑rectification, it will gradually become less artificial. InshaAllah , day by day this will become a reality and your heart will follow your tongue to appreciate his virtues and good qualities.

4.You should convince yourself and make it understand that your mahsud is a creature of God; perhaps it is God's grace that He has selected him for the advantages and blessings he enjoys that you do not (currently) possess.

5. If, God forbid, the object of your envy is a scholar endowed with knowledge or piety, you must understand that he is from the chosen ones of God, blessed by great merit. Try to generate love and humbleness towards him.

CONCLUSION

Hasad is a disease of the soul that has grave psychological, moral, and social consequences. Fortunately, with faith and, sincere and persistent efforts, it is curable. A faithful person is optimistic, has a hopeful attitude towards God, and is satisfied with the way He has divided His bounties among His creatures.

We end with the words of Imam Ali (as) “The person who gives up hasad is loved by people.”  (Bihar al-Anwar , vol.77, p. 237, hadith no. 1)

Seeking needs from Holy Prophet (sawa) and the Holy Imams (as)

One of the recent doubts which has been implanted among the Shias is with regards to seeking of needs from the Holy Prophet (sawa) asnd his Holy Progeny – the Guided Imams (as).

There is a view which is been promoted which equates seeking of needs from Aimmah (as) or seeking through their wasila from Allah, the Almighty as Shirk. It would not have been surprising if such doubts where created by the Mukalefeen but it is rather appalling to see that these doubts are been nurtured by those who to one’s amazement fancy themselves as the followers of Ahle Bait (as).

Here we will try to refute the two doubts in the light of Holy Quran and the traditions of Ahlul Bait (as).

First Objection: Seeking from Allah, the Almighty through the Wasila of Holy Prophet (sawa) or his Purified Progeny (as) is Shirk

Reply

As for seeking from Allah through the wasila Holy Prophet (sawa) and the Aimmah (as), the Holy Quran says in this regards,

وَابْتَغُواْإِلَيهِالْوَسِيلَةَ

“and seek means of nearness to Him”[1]

In the light of above verse of the Holy Quran seeking from Allah, the Almighty through a wasila is liked and recommended by the Holy Quran. And there is no scope for any doubt or scepticism in this regard.

In Tafseer e Qummi is it is narrated from Hazrat Imam Baqir (as),

و قوله‏:وَ ابْتَغُوا إِلَيْهِ الْوَسِيلَةَ فقال تقربواإليه بالإمام‏

“And for His saying, and seek means of nearness to Him, he (as) said: gain proximity to him through the Imam”[2]

In the light of the same verse it is narrated from AmeerulMomineen Ali Ibn AbiTalib (as) that he said: “I am the Wasila”[3]

In the light of the verse of the Holy Quran presented above it is clear that seeking from Allah, the Almighty through a wasila is recommended by the Holy Quran itself and it is evident from the traditions mentioned above that Holy Prophet (sawa) and the Holy Imams (as) are the best wasilato invoke and seek from Allah.

Also, if seeking from Allah through the wasila of Ahle Bait (as) is Shirk, then it is strange to see that Allah Himself ordered His Prophet to commit this sin!

It is narrated in Behar ul Anwar, that Allah, the Almighty said to Hazrat Adam (as):

هَؤُلَاءِ خِيَارُ خَلِيقَتِي وَ كِرَامُ بَرِيَّتِي بِهِمْ آخُذُ وَ بِهِمْ أُعْطِي وَ بِهِمْ أُعَاقِبُ وَ بِهِمْ أُثِيبُ فَتَوَّسَلْ إِلَيَّ بِهِم‏

After introducing the Holy Prophet (sawa), Janabe Zahra (sa), Imam Ali (as), Imam Hasan (as) and Imam Husain (as) to Hazrat Adam (as), Allah says “These are the best of my creations…. and you seek nearness (wasila) to Me through them”[4]

From the above narration it is again clear that seeking nearness to Allah through the means of wasila of Ahle Bait (as) is not Shirk but rather it is recommended and liked by Allah. Not only did Allah, the Almighty, order Hazrat Adam (as) to seek wasilaof Ahle Bait (as) but He forgave Hazrat Adam (as) as well when he invoked Allah through the wasilaof Ahle Bait (as).

Further, if we look at Duas and Ziyaraats which have been narrated with regards to Ahle Bait (as) it further proves that Ahle Bait (as) are the wasila and means to invoke Allah and that they are the channel between Allah and His creations.

We cite here few examples:

1. In Dua e Alqamah, which as per the instructions of Imam Baqir (as), should be recited after Ziyarat Ashura, we read thus,

فاني بهم أتوجه اليك في مقامي هذا، وبهم أتوسل، وبهم أستشفع اليك،وبحقهم أسألك واقسم وأعزم عليك

“for I turn my face towards You in their names at this very situation of mine, I make them my means (wasila) to You, and I seek their intercession near You, and I beseech You in their names…”

2. In the Ziyarat of Imam Hasan Askari (as), we read,

واتوسلالیکمیارببامامنا

“and we seek nearness to You, my Lord, through our Imams (as)”

3. And in the Ziyarat of Hazrat Imam e Zaman (atfs) we read thus,

فانی اتوسل بک و بآبائک الطاهرینالیاللهتعالی

“then surely I seek nearness through you and your pure ancestors to Allah, the High”

These are just a few examples and if we refer to the books of Duas such as Mafatihul Jinaan, we will find that it is replete with such statements.

Thus, it is absolutely clear and there is no iota of doubt whatsoever that seeking from Allah through the wasilais definitely not Shirk. But rather, it is the recommended in Holy Quran and traditions that we should make them our wasilain front of Allah for all our needs.

We conclude the reply to this objection with the below tradition from Imam Baqir (as):

عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْدَعَااللَّهَبِنَا أَفْلَحَ وَ مَنْ دَعَاهُ بِغَيْرِنَا هَلَكَ وَ اسْتَهْلَك‏

Hazrat Imam Baqir (as) says, “one who invokes Allah through us is successful and one who invokes Him through other than us is destroyed and he has sought destruction.

Second Objection: Seeking directly from Holy Prophet (sawa) and Imams (as) is Shirk

The premise of the above doubt is that seeking needs from anybody other than Allah, the Almighty is tantamount to Shirk. Therefore seeking needs directly from Ahle Bait (as) is Shirk and not allowed.

Reply:

If we say that seeking needs from anybody other than Allah is Shirk than we will have to believe that (God forbid) Hazrat Sulaiman (as), the Prophet of Allah who is mentioned thirty-five times in the Holy Quran was a Mushrik.

Hazrat Sulaiman (as) desired that the throne of Bilqis be brought to him and the dialogue of Hazrat Sulaiman (as) with his ministers is narrated thus in the Holy Quran.

قَالَيَاأَيُّهَاالمَلَأُأَيُّكُمْيَأْتِينِيبِعَرْشِهَاقَبْلَأَنيَأْتُونِيمُسْلِمِينَ

“He (Sulaiman) (as) said, O Chiefs!Which of you can bring to me her throne before they come to me in submission”[5]

If asking a need from other than Allah is indeed Shirk than by that logic Hazrat Sulaiman (as) has done Shirk by asking his need from his chiefs and ministers. He should have rather directly asked his need from Allah and asked Him to bring her throne to him. Therefore, the logic – asking anybody other than Allah is Shirk is absurd and in no way does it tantamount to Shirk or Kufr and is against the Holy Quran.

On the contrary if we read about Hazrat Sulaiman (as), after describing the bounties, power and excellence of Hazrat Sulaiman (as), Allah says in Surah Saad, verse 39:

هَذَاعَطَاؤُنَافَامْنُنْأَوْأَمْسِكْبِغَيْرِحِسَابٍ

“This is our gift, give freely or withhold without accounting”[6]

In the light of above verse, it is evident that Allah, the Almighty gave complete freedom and choice to Hazrat Sulaiman (as) to either give from what he had or withhold from giving anything to anybody who asked from him. In other words, if any needy person came to Hazrat Sulaiman (as) and asked for a need, he had complete authority to fulfil the need of the needy person and give the needy person what he desired from the bounties which Allah, the Almighty bestowed upon him.

Now, it is our belief that Holy Prophet (sawa) and the twelve Guided Imams are superior to Hazrat Sulaiman (as) and the bounties, power and excellence which Allah has conferred upon Ahle Bait (as) is much more than what he conferred on Hazrat Sulaiman (as). If HazratSulaiman (as) had the authority to fulfil needs of the needy then how can Ahle Bait (as) not have the authority to do this.

Ahle Bait (as) are Hujjatullah, Khalifatullah, Ameenullah for His creations and they are the best, most knowing, most honoured, most virtuous, most powerful from among his creations. Allah has made them the masters of this world and the Hereafter. Allah has given them authority and power over everything in this world and Hereafter. Allah has subdued everything in this world to them.[7]It is the Ahle Bait (as) about whom Allah, the Almighty says, had it not been for them, I would have not created the world or creations! [8]

Therefore, since Allah has given complete authority to Ahle Bait (as) to give to whom so ever they wish, Ahle Bait (as) are قاضی الحاجات and seeking needs from them is not Shirk. [9]

---

[1] Surah Maidah – 5:35

[2]Tafseer e Qummi, Vol. 1, Pg. 168

[3]Tafseer e Burhaan, Vol. 2, pg 292

[4] Behar ulAnwaar, Vol 26, pg 328

[5] Surah Naml:27:38

[6] Surah Saad:38:39

[7]وَذَلَّكُلُّشَيْ‏ءٍلَكُمْ – and everything submits itself in front of you – Ziyarat e JamehKabeera

[8]لو لاک لما خلقت الافلاک  -MinhajulYaqeen, Page 483

[9] The article is summarized from the discussion on this topic in the book Isbatul Wilayah. Brothers who are interested to read more arguments can refer to the last part of this book. 

Loyal Companion: Janabe Abuzar e Gaffari (ra)

“The green sky has not shaded and the dusty earth has not borne the weight of any speaker more truthful than Abu Dharr.” These were the words of Messenger of Allah (s.a.w.a). (Hayat Al-Qulub Vol. 2)

Abu Zar was the second most important companion of the Prophet. His name, according to the most reliable report was Jundab bin Junadah, and his agnomen was Abu Zar. He was a member of the Arab tribe of Bani Ghiffar.

Story of his conversion: 

Imam Ja’far Sadiq (a.s) said that the Messenger of Allah (s.a.w.a) told one of his companions about the story of the conversion of Abu Zar to Islam.

The Messenger of Allah (s.a.w.a) said: He used to graze his sheep at Abu Batan Markah, which is at a distance of one station from Mecca. Suddenly a wolf attacked his flock from the right and Abu Zar chased him away with his staff. Then he attacked from the left and Abu Zar striked it with his staff and said: I have not seen a worse wolf than you. The wolf began to speak by the miracle of the Prophet: By Allah, the people of Mecca are worse than me. The Almighty Allah sent a messenger to them and they say that he is a liar. They call him names and consider him incapable. When Abu Zar heard this, he told his wife to pack some provisions, pot and staff.

Taking these items he set out for Mecca on foot to investigate the information he had received from the wolf. Thus after many hardships and a long distance he at last entered Mecca. He was feeling extremely thirsty. On reaching the Zamzam well, he pulled out a bucket of water and saw that the bucket was full of milk. He thought that it was a proof of what the wolf had said.
And it was also a miracle of the Prophet. Thus he drank the milk and came to a corner of the mosque. He found a group of Quraish and sat down with them. They were talking ill of the Prophet as the wolf had mentioned. They were occupied in this whole day. In the evening, Abu Talib arrived and when they saw him, they said: Keep quiet, Muhammad’s uncle is here!” So they fell silent. When Abu Talib arrived, they began to converse with him.

After dusk when Abu Talib took their leave, Abu Zar also followed him. He turned to me and asked: “What do you want?” “I am searching for the Prophet who has appeared among you,” I said. “What do you want from him?” he asked. I said: “I want to start believing in him, testify to his truthfulness and follow him.” Abu Talib asked, “Will you really do this?” “Doubtlessly,” said I.
So he said: “Come tomorrow at the same time and I will take you to him.” Abu Zar says that he spent the night in the holy mosque of Mecca and joined the gathering of the same infidels in the morning. Like the previous day, they again began to talk ill of the Messenger of Allah (S) and when Abu Talib arrived, they stopped their discussions and began to converse with him.

Thus when Abu Talib arose from there I also set out with him. Like the previous day he again asked the same question and I replied in the same way. Then he asked with emphasis if I would indeed act on what I was saying and I agreed. So he took me to a house in which Hamza was present. I greeted him and he asked the purpose of my visit. I gave the same explanation.

So he asked me if I testified to the Oneness of Allah and that Muhammad is the Messenger of Allah? I said: I testify that there is no god except Allah, and Muhammad is the Messenger of Allah. Hamza took me to the house in which there was Ja’far Tayyar. I greeted him and he also asked the purpose of my visit. I again offered the same explanation. He told me to recite the two testimonies (Shahadatain) and I recited the same.

Ja’far took me to the house of Amirul Momineen (a.s.) and he also first asked about the purpose of my visit and then asked me to recite the dual formula of faith. Then he took me to the house in which the Messenger of Allah (s.a.w.a) was seated. I greeted him and took my seat. The Messenger of Allah (s.a.w.a) also asked me about the purpose of my visit and then taught me the dual Kalimah (Shahadatain).

I recited the same and the Prophet said: O Abu Zar, go back to your native place and by the time you reach there, your cousin would have passed away from the world and except for you there will no heir. Take his property and live with your family, till the time I declare my prophethood. After that you can join me. So Abu Zar returned home to find that the son of his uncle had expired.

He took charge of all his property and continued to live there till the Holy Prophet (s.a.w.a) migrated to Medina and the religion of Islam gained popularity. After that he came to Medina and met the Prophet. (Hayat Al-Qulub Vol. 1)

Traditions Mentioning His Virtues:

Janabe Fatima (s.a) held Abuzar in high regard and at opportune moments praised him and introduced him as a confidante of the Household of Prophethood and Imamate. One day she mentioned her meeting with three beautiful, jovial and perfumed girls, who were Houris of Heaven and devotees of Hazrat Zahra (s.a). She inquired their names. While introducing themselves, the second girl called Zorat said that God had intended her for Abuzar.(Rayahin Ash Shariah, Vol. 1, p. 135.)

Imam Ja'far as- Sadiq (a.s) said that my grandmother Hazrat Fatima (SA) said to Imam Ali (AS): "Upon my death, don't inform anyone but Umme Salama and Fizza among the women and in addition to my two sons, Hassan and Hussain, inform Abbas ibn Abdul-Muttalib, Salman Farsi, Ammar, Abuzar and Huzaifah among men." (Tarikh at Tabari, Vol. 2, p. 30)

Imam Ja’far As-Sadiq (a.s) also said that there are ten stages of faith. He added that Salman was on the tenth stage, Abu Dharr on the ninth, and Miqdad on the eighth stage! (Ain-Al Hayat, The Essence of Life)

Moreover it is also narrated that Amirul Momineen (a.s) said: Abu Zar has obtained some such sciences which people cannot bear and he has placed some knots over it, so that nothing comes out of it. (Hayat Al-Qulub Vol. 1)

Abu Dharr, the Oppressed

Reliable histories are witness that during the Second Caliphate Abu Dharr was banished to Syria. There, Abu Dharr started publicly criticizing Emir of Syria for his actions, which were contrary to the norms of Islam. He also continued to eulogize Amir’ul-Mu’mineen ‘Ali (as) in public. In the meantime the third caliph assumed power when the Emir of Syria (Mu’awiah) wrote to him complaining about Abu Dharr. He also mentioned in his letter that Abu Dharr was critical even of the Caliph. Orders were passed that Abu Dharr be sent to the capital expressly.

There the Caliph banished him to that area which he disliked the most, al-Rabadha. Abu Dhar disliked al-Rabathah because he worshipped the idols there during the pre-Islamic period.

Janab Muhammad Yaqub Kulaini (AR) writes that at the time of the departure of Abu Dharr from Medina, Amir’ul-Mu’mineen ‘Ali (as), Imam Husayn (as), Imam Hasan (as), Aqeel and Ammar went for some distance with him and advised him to be patient. Imam Husayn (as) told him, “O Uncle! The enemy wanted to deprive you of your Faith, but he didn’t succeed! But in the bargain he has lost his own Faith. Allah shall reward you in abundance!”

Abu Dharr Ghiffari reached Rabdha, and lived a lonely existence. He had neither friend nor helper. He had a few sheep in the beginning that died in time. His sons succumbed to the harsh environment of the place and his wife too died. Only one daughter remained with him.
For three long days Abu Dharr remained without any food or sustenance in the desert. He put his head on a mound of sand and expired. Only his four-year-old daughter remained. The child started crying and shouting for help when a caravan of men arrived there. The girl recalling her father’s last wish told to the new arrivals, “O travelers! The companion of the Prophet (S) has died and his body is lying for two days without a shroud and grave!”

The daughter of Abu Dharr says that she remained near the grave of her father and continued to offer prayers and fasting, as did the father. She witnessed in her dream one night that Abu Dharr was reciting the Holy Qur’an in his nightly prayers. She asked him, “O father! How has Allah treated you?” He replied, “My daughter! I have arrived in the presence of my Allah. He is happy with me and I am contented. He has given me many bounties. O daughter! Do good deeds and don’t let pride overwhelm you.” (Ain-Al Hayat, The Essence of Life)

Finally, we pray to Allah (swt),

O God, and as for the Companions of Muhammad specifically, those who did well in companionship, who stood the good test in helping him, responded to him when he made them hear his messages' argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with Thy good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee.

(Imam Zayn al-'Abidin , Sahifa al-Kamilah

Accursed Enemy – Marwan ibne Hakam

The Holy Prophet (s.a.w.a.) saw Hakam bin Al-Aas the father of Marwan caricaturing him. Hakam was the uncle of the third caliph. Hakam was externed from Medina at the behest of the Holy Prophet (s.a.w.a.).  Hakam bin Al-Aas was the father of Marwan.

Ibn Abdil Birr has stated the reason for his externment from Medina . The Holy Prophet (s.a.w.a.) used to have his confidential meetings with his close companions. Hakam somehow managed to learn the essence of the secret discussions and made it public. Besides, he also used to mimic the Holy Prophet (s.a.w.a.). Once he was also caught by the Holy Prophet (s.a.w.a.) in the act.(Al-Istiaab by IbnAbdil Birr)

When Hakam was externed from Medina , Marwan was hardly 7 or 8 years old. He left for Taef along with his father. Even during the reign of Abu Bakr and Umar, he was not allowed to enter Medina. But defying the norms of both his predecessors, Usman recalled him. Moreover, he appointed Hakam’s son Marwan as his advisor.  

The renowned scholar of the Indian subcontinent, AbulAlaMaududi has written that ” …It was highly difficult for the people to accept that the son of this chastised man deserved to be an advisor of the caliph and was preferred over venerable com­panions of the time. Especially when Marwan’s father was alive and was capable of influencing the government affairs.”  (KhilafatwaMulukiyat, p. 110-111)

According to another narrative, Ayesha told Marwan, “God cursed your father while you were still in his loins, hence you too are included among the accursed

men”. (Tafseere-Qurtubbi, p. 390, Tafseere-Kabir, vol.2, p. 238)

Some of his accursed acts

Qazi Zainul Abedin Sajjad Meeruthi wrote on p. 117-118 in the third section of his book Tarikhe-Millat, “Usman appointed Marwan as his scribe and secretary and his royal seal was in the latter’s custody. It was he who had signed the death ordinance (on behalf of Usman) for the Egyptians who had come to complain to Usman. Marwan placed Usman’s seal on the letter and the consequent development led to Usman’s assas­sination”.

Maulana Anwar Shah Kashmiri writes about the letter which Marwan wrote about Muhammad bin Abi Bakr’s appointment to the governorship of Egypt that “Usman
appointed Muhammad bin Abi Bakr as Egypt’s governor and instructed his scribe Marwan, to write that when ‘Muhammad bin Abu Bakr comes to you accept him’. Marwan (out of mischief) wrote “kill him”. This caused a major flare-up”.

(KhilafatwaMulukiyatwaUlama-e-Ahle-Sunnat p. 82-83)

Maulana Abdul Shakoor Lucknowi, who is known as Imam among Sunnis, writes about the incident of the Muhammad bin AbiBakr that “When the writing (of the letter) was identified, it was found to be written by Marwan…. But Usman refused to conduct any inquiry or take any punitive action against Marwan despite the demand of the Companions. For, Marwan was his close relative and moreover his own ‘lenient’ nature did not allow Usman to use his authority and hurt Marwan’. (Khulafae-Rashedeen pg. 198).  

Marwan and Karbala

The first person to implement the nefarious designs of Yazid, was Marwan. It was he who suggested to kill Imam Husain (a.s.). Following are the historic incidents
which led to the catastrophe of Karbala.  

After the death of Muawiya in 60A.H., the first move of Yazid was to write a letter to the governor of Medina, Walid bin Utbah, asking him to extract allegiance from Imam Husain (a.s.), Abdur Rahman bin AbiBakr, Abdullah bin Umar and Abdullah bin Zubair on his behalf. And if they refuse to comply, they should be beheaded and their heads dispatched to Yazid. Walid, on receipt of the letter, sent for Marwan who counseled that everyone of them will pay allegiance except Imam Husain (a.s.) with whom Walid should deal very strictly. At this Walid sent for IbnZubair and Imam Husain (a.s.), both of whom were in the Masjid. Imam Husain (a.s.) said that he had a dream last night in which he saw that Muawiya had died and Yazid wants to extract allegiance from him. Before Imam Husain (a.s.) could leave the Masjid, another messenger came saying that Walid was waiting for you. Imam Husain (a.s.) replied that he will meet Walid in a while. Then he went to his house and garnered thirty brave fighters of BaniHashim and went to visit Walid. The Hashmite youth as per the instruction of Imam (a.s.) waited outside the palace. Walid received Imam (a.s.) with due honor, informed him about Muawiya’s death and mentioned about Yazid’s allegiance. Imam (a.s.) replied that it is a serious business and he will express his viewpoint in front of a gathering. Walid asked him to visit him the next day. Even as Imam Husain (a.s.) was answer­ing Walid’s proposition, Marwan butted in saying that if Imam Husain (a.s.) is left off today, then Walid will never be able to get him and a massive blood-shed will occur. Marwan reiterated, “Coerce him to pay allegiance now and if he refuses, then behead him instantly.” This infuriated Imam Husain (a.s.) and he roared, “How dare you talk of killing me. You are a pathological liar and a sinner.” Saying this, he walked out of the court.   Some of the historians have recorded the dialogue between Walid and Imam Husain (a.s.) more elabo­rately. Kamil in his history, IbnShahre-Ashob in his Manaqib and Tabari have related the dialogues with minor differences. Some of them have written that when Marwan tried to pressurize Imam Husain (a.s.) into paying allegiance, Imam Husain (a.s.) said. “We have come from God and unto Him shall we return. If the likes of Yazid can become caliph, then one should bid adieu to Islam. I have heard my grandfather (the Holy Prophet (s.a.w.a.) as saying that caliphate is forbidden for the progeny of Abu Sufyan”. The atmosphere got vitiated and the exchanges became more and more vitriolic. The youth of BaniHashim who all had become restive by now, barged into the courtroom and a bloody skirmish became imminent. It was only by the intervention of Imam Husain (a.s.) that the youths were pacified. Then they all left the courtroom and returned home. 

(NafasulMahmoom, p. 30-31).

After the killing of Usman, he along with Talha, Zubair, and Ayesha went to Basra. He supported Muawiya in the battle of Siffin. In 42 A.H., Muawiya appointed him the governor of Medina. When Abdullah bin Zubair externed him from Medina, he went to Syria and remained instrumental in many a mischievous turmoil in Medina and Syria. He was still in Tadmir when Yazid’s son Muawiya attained the throne of caliph­ate. Marwan who by now had become too old went to a place called Habiah near Houren and staked his claim for caliphate. In 64 A.H., the people of Jordan did pay allegiance to him. Then he went to Syria and from there he went to Egypt again. He appointed his son Abdul Malik as the governor of Egypt and left for Damascus. .

Since Marwan was unusually tall and had an uneven body, he was nicknamed Khabte-Batil (the thread of evil). About Marwan’s death it is said that while he was sleeping, his wife smothered his face with a pillow and held onto it until he breathed his last.

(Lughatnama of Dehkuda pg. 228, 220/431)

(This article is an extract from an Article on Marwan ibne Hakam printed in Al Muntazar, Moharrum issue of 1996)