Jalal al-Din al-Suyuti (1445–1505) was a prominent Egyptian scholar, muhaddith, theologian, and historian widely regarded for his prolific contributions to Sunni scholarship. Born and raised in Cairo, Suyuti was a Shafi’i jurist and belonged to the Ash’ari school of theology. He wrote on a wide array of subjects, including Quranic exegesis, hadith studies, linguistics, and Islamic history, leaving behind an impressive legacy of over 500 works. His erudition and mastery of Islamic sciences earned him significant respect, making him one of the most influential scholars of the late Mamluk period.
One of his notable historical works is Tarikh al-Khulafa (The History of the Caliphs), a comprehensive record of the caliphs from the time of Abu Bakr to the Abbasid Caliphate. Within this collection, Suyuti included a specific section on the Umayyad Caliphs, known as Tarikh al-Khulafa al-Umawiyyin ( History of the Umayyad Caliphs).
Additionally, The History of Islam by Akbar Shah Najeebabadi is a comprehensive three-volume series detailing Islamic history from the time of the Prophet Muhammad to the decline of the Ottoman Empire. It covers key events, figures, and developments in Islamic civilization, focusing on political, social, and religious aspects. The series includes discussions on the Caliphates, the spread of Islam, cultural achievements, and conflicts within and outside the Muslim world, presenting both triumphs and challenges faced by the Islamic community over the centuries.
In this article, we will use these two sources to focus on the events of the Second Civil War.
Summary of The Second Civil War (Fitna)
The Second Civil War in the Muslim empire was between Abdullah ibn al-Zubayr and the Umayyad Caliphate, known as the Second Fitna, which erupted following the death of the Umayyad Caliph Muawiya I in 680 CE. Abdullah ibn al-Zubayr, a prominent companion and nephew of the Prophet Muhammad and the son of al-Zubayr ibn al-Awwam, who was a commander in the Battle of Badr in 624, refused to recognize the Umayyad ruler Yazid I as the legitimate caliph, accusing him of corruption and moral failure.
After the tragic events at Karbala, where Yazid’s forces killed Husayn ibn Ali, Ibn al-Zubayr garnered support from many Muslims, especially in the Hijaz region, who were disillusioned with the Umayyad rule. Declaring himself caliph in Mecca, Ibn al-Zubayr received the backing of several key regions, including Iraq and parts of the Arabian Peninsula, posing a direct challenge to Umayyad authority.
This led to a prolonged and bloody conflict as the Umayyads sought to reassert their control. Under the leadership of Caliph Abd al-Malik and his general, al-Hajjaj ibn Yusuf, the Umayyads ultimately besieged Mecca, where Ibn al-Zubayr and his supporters made a last stand.
In 692 CE, after a brutal siege, Ibn al-Zubayr was killed, and the Umayyads re-established their dominance, ending the civil war. The conflict highlighted deep divisions within the early Muslim community over leadership and the direction of the caliphate, setting a precedent for the struggles that would continue to shape Islamic history.
Al-Suyuti’s Views on Umayyad Caliphs
Al-Suyuti, in his History of the Umayyad Caliphs, curses Yazid, Marwan, Abd al-Malik, and al-Hajjaj for their atrocities and has the following to say regarding these individuals.
Muʿāwiya ibn Abı̄ Sufyān (r. 40-60/661-680)
Regarding Muʿāwiya, Suyuti appears to have mixed feelings about him, but more bad than good. For example, in the section, Muʿāwiya ibn Abı̄ Sufyān (40-60/661-680), he has the following story to say about Mu’awiya’s integrity:
Ibn ʿAsākir narrated from Ḥumayd ibn Hilāl that ʿAqı̄l ibn Abı̄ Ṭālib asked ʿAlı̄, “I am poor and needy, please give me.” He replied, “Be patient until my stipend comes with those of the other Muslims and I will give you from it.” He insisted and ʿAlı̄ told another man, “Take his hand and go with him to the stalls of the market people. Tell them to break the locks and take what is in the stalls.” ʿAqı̄l said, “Do you take me for a thief?” He replied, “Do you take me for a thief, taking from the wealth of the Muslims and giving it to you, but not to them?” He said, “I will go to Muʿāwiya.” ʿAlı̄ replied, “As you wish.” He went to Muʿāwiya, who gave him 100,000 (dirhams) and said, “Ascend the minbar and mention what ʿAlı̄ gave you and then what I gave you.” He ascended, praised Allah, and said, “ People, I tell you that I tried to seduce ʿAlı̄ regarding his religion and he preferred his religion, then I tried to seduce Muʿāwiya regarding his religion and he preferred me over his religion.”
Muʿāwiya and the Prophet’s Supposed Hair and Nail Clippings
Suyuti also cites the following strange Hadith regarding Muʿāwiya and the prophet’s hair and nail clippings that he supposedly possessed. He states:
Muʿāwiya died in the month of Rajab in 60/680. He was buried between Bāb al-Jābiyya and Bāb aṣ-Ṣaghı̄r. It is said that he lived 77 years. He had some hair and a nail paring from the Messenger of Allah, which he requested to be placed in his mouth and eyes, saying, “Do that and leave me to the Most Merciful of the Merciful.”
Marwān ibn al-Ḥakam Before His Reign
Another passage that speaks ill of Muawiya Suyuti claims that the prophet indirectly cursed Marwan.
Al-Bukhārı̄, an-Nasāʾı̄ and Ibn Abı̄ Ḥātim – the latter in his Tafsīr from where the wording is taken – narrated through various ways of transmission (ṭuruq) that Marwān gave a khuṭba in Madina as Muʿā wiya’s governor of Ḥ ijā z. He said, “Allah has shown the Commander of the Believers a good idea regarding his son, Yazı̄d. If he appoint him as successor, then surely Abū Bakr and ʿUmar also named successors.” (Or, in another wording, “according to the sunna of Abū Bakr and ʿUmar”). Then ʿAbd ar-Raḥ mā n ibn Abı̄ Bakr said, “Rather, the sunna of Heraclius and Caesar. Abū Bakr did not appoint any of his sons or his family and ʿUmar did not appoint any of his sons or his family. Muʿāwiya has only done it as a favour and an honour to his son.” Marwān said, “Aren’t you the one who said ‘Ugh!’ to his parents?” (see Qurʾān 17:23) ʿAbd ar-Raḥmān replied, “ Aren’t you the son of the accursed one, the one whose father the Messenger of Allah cursed?” ʿAʾisha said, “Marwān has lied, it was not revealed about him, but about so-and-so son of so-and-so.” However, the Messenger of Allah cursed Marwān’s father when Marwān was in his loins, so Marwān is a part of someone whom Allah cursed.
For context, Marwan is often viewed as one of the primary instigators behind the assassination of Uthman and the subsequent infighting during the First Fitna, the first Islamic civil war. He is believed to have written a letter, falsely attributed to Uthman, calling for the arrest and execution of protestors from Egypt and Iraq who had come to Medina to negotiate with Uthman regarding his controversial governmental appointments. When the protestors intercepted the messenger carrying this letter and read its contents, they returned to Medina to confront Uthman. Upon being shown the letter, Uthman denied any knowledge of it. It soon emerged that Marwan had authored the letter. When Uthman refused to hand over his cousin Marwan, a few protestors invaded his home and killed him.
After Uthman’s death, Ali was nominated as Caliph. However, two prominent companions, Talha and Zubair ibn al-Awwam (the father of Abdullah ibn al-Zubayr and Aisha’s brother-in-law), eventually opposed his leadership. Under the influence of Aisha, the Prophet’s wife, they joined forces to challenge Ali.
Battle of the Camel (36/665)
When the two parties met at the Battle of the Camel in 656 CE (36 AH), ‘Aisha, Talha, and Zubair united against Caliph Ali ibn Abi Talib. As mentioned in History of Islam, Vol. 1, p. 452:
Soon after the beginning of the battle, an arrow hit the leg of Talhah and his sock was filled with blood, which was flowing profusely without stop. When Qa‘qa‘, who was fighting on behalf of Ali, noticed the plight of Talhah, he came near to him and said, “O Abu Muhammad! Your wound is very serious; it is advisable that you go back to Basrah at once.” He did accordingly. But as soon as he entered Basrah, he fell unconscious, died, and was buried there. Marwān bin Al-Hakam was fighting on behalf of Talhah and Zubair.
When Marwān bin Hakam witnessed his [Tallah’s] indifference to the ongoing battle, he felt tremendously annoyed. He then gave his slave a sign who covered his face with a sheet. Thus being his identity concealed, Marwān took an arrow dipped in poison and targeted Talhah. The poisoned arrow hit the leg of Talhah and pierced the stomach of his horse, which fell down along with its rider. Talhah then called the slave of Ali who had appeared on the scene and renewed his Bai‘ah to Ali either on his hand or at the hand of Qa‘qa‘ who also was there. After the renewal of the Bai‘ah, he returned to Basrah and passed away.
According to the book History of Islam Vol. 1, on pages 454 and 455, it states:
As a result of these misgivings, more than ten thousand Muslims gave their lives for no cause. And up to the last nobody knew the real cause behind the ordeal. Every individual appeared to be accusing his rival for the calamity that happened…The supporters of ‘Aisha numbered thirty thousand out of which nine thousand were killed, while one thousand seventy men out of twenty thousand laid down their lives from the side of Ali.
Battle of Siffin (37/657)
After the Battle of the Camel, the people of Damascus, under their governor Muawiya ibn Abi Sufyan, refused to acknowledge Ali and also went to war with him in what is known as the Battle of Siffin in 657 CE (37 AH). So again, Marwan fought against Ali in this battle. The battle ultimately ended in a stalemate when the soldiers of Muawiya raised copies of the Quran on their spears, calling for arbitration. Ali reluctantly agreed to arbitration, which many of his supporters viewed as a compromise of his authority. The subsequent arbitration process did not resolve the political tensions but instead deepened the divisions within the Muslim community, eventually contributing to the establishment of the Umayyad dynasty under Muawiya and the beginning of the Sunni-Shia split.
According to History of Islam Vol. 1 on page 472, it states that,
Thirty hours of continuous fighting took a toll of seventy thousand Muslim fighters from both sides…”Now, Mu‘āwiyah had only thirty-five thousand fighters out of eighty thousand on his side. Ali had, on the other hand, lost twenty to twenty-five thousand soldiers while about sixty thousand fighters were still ready to fight under his command. Ali had with him double the number of fighters as Mu‘āwiyah’s troops. [This analysis seems to be unrealistic, Tabari and Baihaqi mention the number of martyrs on the Ali’s side to be double of Mu‘āwiyah’s. Forty thousand men from Ali’s army and twenty thousand from Mu‘āwiyah’s army were killed.] (Al-Bidāyah wan-Nihāyah, 7/244).
After Ali’s assassination in 661 CE (40 AH), Mu’awiyah appointed Marwan as governor of Medina from 661 to 663 CE (41–43 AH). He later became Caliph of the Umayyads from 684 to 685.
Yazı̄d ibn Muʿā wiya Abū Khā lid al-Umawı̄ (r. 60-63/680-683)
After Ali’s assassination in 661, his older son Hasan planned to oppose Mu’awiya, who never formally recognized Ali’s rule. Instead of fighting, Mu’awiya is said to have made an agreement with Hasan, which is stated on p. 509 of History of Islam Vol. 1.
“Abdullah bin Amir rushed to Mu‘āwiyah with these conditions and told him that Hasan was ready to quit his post on certain conditions. On being asked about the conditions, he said to Mu‘āwiyah, “The first condition is that the caliphate will be restored to him on your death. Secondly, an annual amount of five hundred thousand from the public treasury will be paid to him while you are alive. Thirdly, he will collect the tribute from Ahwaz and the Persian territories.””
After this agreement, Hasan ends up dying, with some presuming that he was poisoned. Then, before passing, Muʿāwiya appointed his son Yazid to be Caliph. This caused an uproar in the Muslim community because the Caliph was supposed to be selected by Shura (consultation) and not by family lineage. Husayn, Ali’s younger son, was encouraged to oppose Yazid predominately by the people of Basra and Kufa led by Muslim bin Aqil and Hani bin Urwa. In response, the governor of Iraq at the time, Obaidullah bin Zeyad, was asked by Yazid to handle the matter in which he captured and imprisoned the two leaders.
Page 66 of History of Islam Vol. 2 states what supposedly happened next.
The next day about ten thousand people who had taken bay’ah collected and surrounded Obaidullah bin Zeyad’s house. They demanded that Muslim bin Aqil and Hani bin Urwa should be released willingly otherwise, they would snatch them away by force. Obaidullah bin Zeyad ordered them to be taken to the roof and executed before their eyes. Both were therefore killed. Seeing the execution all of them dispersed as if they had only come for the purpose of getting their leaders killed. Obaidullah ordered the gate of the palace to be opened, their bodies were hung on a stake and their heads were carried off to Yazid in Damascus. Yazid wrote to Obaidullah bin Zeyad, “Imam Husain has set out from Makkah and is about to reach Kufa very soon. Protect yourself fully and depute the army to stop him on the way so that he may not reach Kufa.
Battle of Karbala (61/680)
News of these events did not reach Husayn, who was traveling to Kufa with his family. Suyuti has this to say regarding what is known as the Battle of Karbala that took place in 680 CE (61 AH).
The people of Iraq sent messengers and letters to al-Ḥusayn, inviting him to join them. He left Makka for Iraq on the 10th of Dhū al- Ḥijja along with a group of his household, including men. women and children. Yazı̄d wrote to his governor of Iraq, ʿUbayd Allāh ibn Ziyād, to fight him and he sent an army of 4,000 men against him, led by ʿUmar ibn Saʿd ibn Abı̄ Waqqāṣ. The people of Kufa deserted al-Ḥusayn, as they had done with his father before him. When they bore down on him with weapons, he offered to submit and withdraw, and go to Yazı̄d to place his hand in his. However, they refused everything but killing him. He was killed and his head was brought on a plate before Ibn Ziyād, may Allah curse his murderer along with Ibn Ziyād and Yazı̄d.
When al-Ḥusayn and his half-brothers were killed, Ibn Ziyād sent their heads to Yazı̄d. He initially rejoiced at their death, but regretted it when the Muslims despised him for it. The people began to hate him, which they have every reason to do.
Interestingly, it is not known precisely how many people died in the Battle of Karbala. According to History of Islam Vol. 2, page 75 it states:
According to some traditions at the time when the battle started on the morning of Muharram 10, 61 A.H. seventy-two people were present on the side of Imam Husain. Yet, other traditions fix them at one hundred and forty and another at two hundred and forty.
In the book, “The Caliphate of Banu Ummayyah” by Ibn Kathir, he reports on p. 82 regarding the event.
Qasim bin Bukhait is reported to have said; “ When al-Husain’s head was placed in Yazeed bin Mifawiyah’s hands, he started to play with his mouth with a stick. He then said: “Both this (i. e. the head) and us are like what al-Husain bin al-Humam al-Murri said in his poem (in at-Taweel poetic meter):
‘Women can bring the noses of venerated men down, They were impious tyrants.
Al-Hasan said: “ When al-Husain’s head was brought, Yazeed started to ridicule it with a stick, singing the following verses:
‘Sumayyah s descendants are like stones in number
While the daughter of the Messenger of Allah (Peace and Blessings of Allah he upon him) is barren.
ʿAbd Allā h ibn az-Zubayr (r. 64-73/684-692)
In addition to the faction that supported Husayn against Yazid, there was another opposing force led by Ibn Zubayr. For background, Ibn Zubayr was the nephew of the prophet through Aisha and the son of Zubair ibn al-Awwam, who opposed Ali and was killed in the Battle of the Camel.
Ibn Zubayr Drank the Prophet’s Blood According to Hadith
Suyuti has the following very disturbing Hadith regarding Ibn Zubayr, accusing him of drinking the prophet’s blood. Interestingly, it doesn’t appear that Suyuti is citing this Hadith to disparage Ibn Zubayr but to equate vitality and strength with the action. This perspective of Suyuti citing this Hadith in a positive light rather than something that a normal person would view as satanic is further supported by the fact that Suyuti was clearly in favor of Zubayr over his Umayyad opposition and wrote pages about his righteousness and good attributes. Below is the Hadith cited by Suyuti.
Abū Yaʿlā narrated in his Musnad from Ibn az-Zubayr that the Prophet was being cupped and when he inished, he said to him, “ʿAbd Allāh, take this blood and pour it out where no one can see you.” But when he went, he drank it. On his return, he asked, “What did you do with the blood?” He replied, “I went for the most secret place and put it there.” He said, “Perhaps you drank it?” He replied, “I did.” He said, “Woe to the people from you and woe to you from the people.” They used to think that his strength came from that blood.
Battle of al-Harra (63/683)
Aside from that, Ibn Zubayr openly opposed Yazid and was acknowledged as the legitimate Caliph by many regions. During his rule, Ibn Zubayr controlled Mecca and Medina, which pledged allegiance to him after Muawiya’s death, and then eventually Egypt and Iraq also pledged allegiance to him before they were regained under Marwan.
In 683 CE (63 AH), Yazid sent an army to march on Medina in what is known as the Battle of al-Harra. This attack was part of Yazid’s attempt to reclaim control over territories that had pledged allegiance to Ibn al-Zubayr. The assault on Medina marked a significant and tragic episode, as it involved the brutal suppression of the city’s resistance and had lasting repercussions on its people. Al-Suyuti has the following to say regarding this vicious attack.
In year 63/683, it reached Yazı̄d that the people of Madina had revolted against him and renounced allegiance to him. He sent a large army with orders to attack them and then continue to Makka and fight Ibn az-Zubayr. They set out and the Battle of al-Ḥarra took place by the gate of Ṭayba. What can make you understand what the Battle of al- Ḥarra was? Al-Ḥ asan mentioned it once, saying, “By Allah, almost none of them survived.” A large number of Companions, among others, were killed in it. Madina was sacked and a thousand virgins were violated. We belong to Allah and to Him we will return.
After Yazid’s army ransacked Medina and its people, they marched to Mecca, where they burned and destroyed the Kaaba.
When the army of al-Ḥarra marched towards Makka to attack Ibn az-Zubayr, the leader of the army died on the way and he appointed another general over them. They arrived at Makka and besieged Ibn az-Zubayr, fighting him and launching war engines against him, in Ṣafar 64/683. From the sparks of their fires, the covering of the Kaʿba took fire as well as its roof and the two horns of the ram by which Allah had ransomed Ismāʿı̄l and which were in the roof. Allah ended Yazı̄d’s life in the middle of the month of Rabı̄ʿ al-Awwal in this year.
At the end of the section, Suyuti states that 306 of the companions of the prophet were killed by Yazid’s forces.
The number of those killed at al-Ḥarra, from Quraysh and the Anṣ ar, were 306.
History of Islam Vol. 2, pages 86-88, states the following regarding these events.
Having sent the message, Muslim bin Oqba waited for three days. The people of Madinah prepared to fight. At last Muslim bin Oqba invaded Madinah from the Harra side. The people of the city fought them valiantly and repulsed the Syrian soldiers. However, due to Muslim bin Oqba’s valor and experience, the people of Madinah were defeated. Abdullah bin Hanzla, Fuzail bin Abbas bin Abdul Muttalib, Mohammad bin Thabit bin Qais, Abdullah bin Zaid bin Asim, Mohammad bin Amr bin Hazm Ansari, Wahab bin Abdullah bin Zama, Zubair bin Abdur Rahman bin Auf, Abdullah bin Naufil bin Harith bin Abdul Muttalib and many other leaders of Madinah met their end in that battle. The victorious army entered Madinah. Muslim bin Oqba continued a general massacre with looting and arson for three days. That battle and massacre saw one thousand people dead, which included three hundred noblemen of the Quraish and the Ansar. On the fourth day, he stopped the massacre and ordered them to take ‘bay’at.’ Those who took bay’at at Muslim bin Oqba’s hands survived and those who refused were killed. It was on the 27th of Dhul Hijja 63 A.H. that Muslim bin Oqba entered Madinah as victor and issued the orders for a general massacre...
In “The Caliphate of Banu Ummayyah” by Ibn Kathir, he reports on pages 93-95 regarding the event.
Yazeed committed a grave mistake by authorizing Muslim bin Uqbah to exercise his control over al-Madinah for three days. This was because during those three days, Muslim carried out the most unspeakable and indescribable atrocities to ever be witnessed by the Prophetic land of al-Madinah, whose severity is known by Allah alone.
Here is what Ibn Kathir narrates regarding some of the acts that Muslim carried out.
Al-Mada’ini states that Muslim bin ‘Uqbah warranted authority over al-Madinah for three days, killing the people and seizing the wealth. Additionally, Su‘da bint Awf sent word of her disapproval to Muslim bin Uqbah, saying: “I am the daughter of your paternal uncle. Order your associates to not exploit our camels in such and such a place.” For this reason, Muslim said to his associates: “Make it a priority to seize her camels in particular.” Similarly, a woman came to Muslim and said: “I am your slave and my son is in your captivity.” So he commanded his men: “Bring him to her quickly,” and then stood him before her as he beheaded him. After giving her his head, he then said to her: “Are you not satisfied that your son was not killed until you spoke on his behalf?” It is also said that he had sexual intercourse with so many women that he impregnated a thousand women in those days outside of marriage.
The section ends with the following:
The number of eminent Companions and others who died in this year due to the al-Harrah incident is so extensive that it would take too long to name them all. However, to mention just a few prominent figures: Abdullah bin Hanzalah, the commander of al-Madinah at the time of the battle of al-Harrah, Ma‘qil bin Sinan, ‘Ubaidullah bin Zaid bin ‘Asim (May Allah be pleased with them) and Masrooq bin aI-Ajda, ‘
The Siege of Makkah and Yazid’s Death
Returning to History of Islam Vol. 2, pages 86-88, continues with the following:
Freed from Madinah, Muslim bin Oqba with his army, advanced towards Makkah. He was ill and on the way his condition deteriorated and when it turned more serious at Abwa, he called Haseen bin Numer and made him commander in chief in his place, and died. Those who fled from Madinah also gathered in Makkah. The Khawarij also thought it worthwhile to help Abdullah bin Zubair who had arrived in Makkah. That year all the people of the Hijaz had taken ‘bai‘at’ for the caliphate of Abdullah bin Zubair. Haseen bin Numer taking his army arrived, near Makkah and sent a message to Abdullah bin Zubair to obey Yazid or he would invade Makkah. Abdullah bin Zubair also made preparations for battle. His brother Mundir bin Zubair, who came from Madinah was appointed chief of a section of Abdullah bin Zubair’s army. It was he who first came out onto the battlefield and challenged the Syrians. In the initial fight, he killed several Syrians and then the full-fledged battle started. It continued until the evening without any tangible result. The next day Haseen bin Numer set up a catapult on Mount Qubais and started targeting the Ka‘bah and laid siege to Makkah. The siege and stone firing continued until Rabia al-Awwal 3, 64 A.H. On the 3rd of Rabia al-Awwal the Syrians made projectiles of cotton and sulfur and igniting them began to shower them on the Makkans. They burnt the Ka’bah’s cover and blackened its walls. Two catapults were constantly launching stones and projectiles. It was difficult for the people of Makkah to venture out of their houses. The walls of the Ka’bah were broken under the impact of the flying stones and its roof caved in. The Syrians that were making the siege became tougher, their total number after reinforcements came to five thousand.
The Syrians were continuing to launch stones on the House of Allah and the city while on the 10th of Rabia al-Awwal Yazid died at Hawarin at the age of 38 or 39 after governing for three years and eight months. The news of his death first reached Abdullah bin Zubair. He shouted loudly to the Syrians: O unfortunate ones! Why are you fighting? Your leader who had gone astray is dead.
Marwān ibn al-Ḥakam (r. 64-65/684-685)
After Yazid’s death, his son Muʿawiya ibn Yazid (r. 64/683–684) was appointed his successor. However, Muʿawiya was young, gravely ill, and passed away a few months into his reign, refusing to appoint a successor. This led to further internal strife among the Umayyads, eventually resulting in Marwan assuming the role of caliph.
Al-Suyuti notes that he considered Ibn al-Zubayr to be the legitimate caliph of the Muslims after Yazid’s death and viewed both Marwan and his son, Abd al-Malik, as illegitimate rulers until Ibn al-Zubayr’s death. In fact, Suyuti did not even include a section on Marwan as a ruler in his work; instead, he made the following remarks on the matter.
The most sound view is that of adh-Dhahabı̄, who said that Marwān is not regarded as one of the Commanders of the Believers, but as a rebel (bāghin) against Ibn az-Zubayr, and that his appointment of his son was not valid. ʿAbd al-Malik’s caliphate only became valid when Ibn az-Zubayr was killed.
Marwan held his position as caliph for only about a year—just long enough to bring Egypt and Iraq back under Umayyad control before his death. History of Islam, Vol. 2, p. 108, provides additional details regarding the circumstances surrounding Marwan’s death.
After this political victory, Marwan continued to damage Khalid bin Yazid’s influence and popularity and went to the extent of humiliating and degrading him. However, even this failed to satisfy Marwan, who still considered Khalid as a possible threat to his political strategy, and he began planning his murder. Khalid complained to his mother, who was, Marwan’s wife that Marwan was planning to murder him. His mother said, “Keep quiet I will take revenge on Marwan before he accomplishes it.” She therefore persuaded four or five of her slave girls to murder him. Marwan came to the palace at night and went to bed. The girls in obedience to the order of Khalid’s mother, stuffed linen into his mouth to suppress his outcries and strangled him to death. This happened in Ramadan 65 A.H. That same day the people took ba’it for Abdul Malik’s caliphate in Damascus. Abdul Malik killed Khalid’s mother in retaliation for Marwan’s murder. Marwan was 63 at the time of his death. He had ruled for only nine and a half months.”
ʿAbd al-Malik ibn Marwān (r. 65-86/685-705)
After Marwan’s death, his son Abd al-Malik took command and continued the fight against Ibn Zubayr. Suyuti states:
He received the oath of allegiance according to his father’s contract during the caliphate of Ibn az-Zubayr, but his caliphate was not valid and he remained as the usurper (mutaghallib) of Egypt and Syria. He then seized Iraq and its provinces before Ibn az-Zubayr was killed in 73/692. From that day, his caliphate became valid and his authority firmly established.
Al-Hajjaj
Key to Abd al-Malik’s strength and tyranny was his through his general al-Hajjaj ibn Yusuf. Born in 661 CE in the town of Ta’if, al-Hajjaj was known for being ruthless, first as Abd al-Malik’s general and later as governor of the Hejaz (which includes the cities of Mecca and Medina) in 692 CE, then Iraq in 694 CE till his death in 714 CE. Al-Hajjaj’s reputation is marred by his harsh treatment of opponents and dissenters, and he is remembered for his uncompromising stance, which led to the execution of many individuals.
Suyuti has the following regarding Abd al-Malik’s mobilization to reclaim Mecca and the atrocities of his general al-Hajjaj.
Ibn az-Zubayr remained in Makka as caliph until ʿAbd al-Malik overcame him by dispatching al-Ḥajjāj with forty thousand men to attack him. He besieged Makka for a month and employed engines of war against him. The companions of Ibn az-Zubayr deserted him and escaped to al-Ḥajjāj, who defeated and killed Ibn az-Zubayr, then crucified him. That happened on Tuesday the 17th of Jumādā al-Ulā, and it has been said Jumā dā al-Akhira, in 73/692.
Al-Suyuti continues with the following facts, including accusing al-Hajjaj of assassinating ibn ‘Umar, the son of Umar ibn al-Khaṭṭāb.
In this year [73/692], al-Ḥajjāj tore down the Kaʿba and rebuilt it as it is today. He also incited someone to stab Ibn ʿUmar with a poisoned spearhead, from which he sickened and died.
In 74/693-4, al-Ḥajjā j went to Madina where he began to harass the people and treat the remaining companions of the Messenger of Allah with contempt. He made them wear seals around their necks and hands to humiliate them, including the likes of Anas, Jābir ibn ʿAbd Allāh and Sahl ibn Saʿd as-Sā ʿidı̄. We belong to Allah and to Him we will return.
In 75/694-5, the caliph ʿAbd al-Malik led the people in ḥajj and sent al-Ḥajjāj to Iraq as governor.
Suyuti goes on to curse Abd al-Malik and al-Hajjaj for their atrocities.
I (as-Suyūtı̄) say: If ʿAbd al-Malik’s only bad action had been the appointment of al-Ḥ ajjāj over the Muslims, including the Companions and the Successors, whom he degraded and humiliated by killing, beating, abusing and imprisoning them – an uncountable number of Companions and the greatest of the Successors, not to mention others, were killed and he put a seal on the necks of Anas and other Companions to humiliate them – then may Allah not have mercy on him nor pardon him.
Siege of Mecca
Vol. 2 of the History of Islam, page 137, discusses Abd al-Malik’s siege of Mecca.
Abdul Malik wanted to persuade the Syrian chiefs to attack Makkah, but they all refused to face Abdullah bin Zubair (رضي الله عنه) and turn the Ka’bah into a battlefield. He then left Damascus and went to Kufa. There he induced Hajjaj bin Yusuf Thaqafi to do it. Hajjaj took three thousand soldiers and left Kufa in Jumad Al-Awwal 72 A.H. and went to Madinah. From there he went to Taif and set up camp according to Abdul Malik’s instructions. From Taif, he used to send his cavalry to Arafat, and they would come back after engaging in small skirmishes. Several months passed by in this way. Then Hajjaj wrote to Abdul Malik to send him some more soldiers as reinforcements and permit him to go ahead and lay siege to Makkah.
Abdul Malik conceded to Hajjaj’s request and sent five thousand men to him and wrote to Tariq to attack Madinah and after taking over Madinah, move to Makkah and help Hajjaj. Hajjaj besieged Makkah in the month of Ramadan and fixed a catapult on the mount of Abu Qubais and started launching stones. For the Makkans, fasting in the month of Ramadan and being attacked by stones was indeed a very difficult month. Getting tired of the siege, the people began to leave from the city. Dhul-Qa’dah followed Ramadan and Shawwal, and the Makkans did not get any respite from the severity and pressure of the siege.
Abdullah bin Zubair went to face the enemy daily and tried to get the better of the attackers, but the number of his troops kept dwindling, and so his plan did not yield any movement towards victory.