Everything here is from the History of al-Tabari. Use the link to read more and educate yourself. After reading what I have presented here, you will see and understand the kind of regime Mua’awiya was running. A regime that oppressed and persecuted those who praised Imam Ali, a regime that forced the people to curse and disavow Imam Ali, a regime that blamed Imam Ali and his companions of the murder of Uthman, a regime that suppressed any opposition by killing or emprisonment, a regime that used the blood of Uthman to justify their actions, a regime that cursed Imam Ali during every Khutbah, a regime that had nothing to do with Islam, indeed.
Year 42 (APRIL 26, 662-APRIL 14, 663):
Mua’awiya made the cursed Marwan al-Hakam governor of al-Madinah!
Year 47 (MARCH 3, 667-FEBRUARY 19, 668):
Year 51 (JANUARY 18, 671-JANUARY 7, 672): Hujr b. ‘Adi’s Execution
At that al-Mughirah responded, “I have experienced (others), and (they) have experienced me. Before working for you I worked for others. I do not mind rejection, nor promotion, nor demotion. After you have experienced (me), you will praise or blame [me).”
Mu’awiyah replied, “No, we shall praise if God wills.”
Al-Mughirah remained governor of al-Kufah for Mu’awiyah for seven years and (some) months. He was the best behaved and the most (strongly) in favor of well-being, in spite of the fact that he would not stop blaming ‘Ali for what had happened and for killing ‘Uthman. He continued to curse those who had killed the latter, while he called for mercy and forgiveness for ‘Uthman and vindication for his companions.
When Hujr b. ‘Adi heard that, he used to say, “May God rebuke and curse you instead.” Then he stood up and said, “Indeed, God, Almighty and Great, says, ‘Be custodians in fairness, witnesses for God.’ I testify that the one you rebuke and condemn is more deserving of merit, and the one you vindicate and extol is more entitled to blame.”
Al-Mughirah would then tell him, “0 Hujr, your arrow was shot; now I am governor over you. 0 Hujr, woe unto you. Fear the regime. Fear its wrath and its power. Indeed the fury of the regime can destroy many of the likes of you.” Then he would desist and forgive Hujr. He continued thus until, at the end of his governorship, al-Mughirah arose and said what he used to say about ‘Ali and Mu’awiyah, which was, “O God, have mercy on ‘Uthman b. ‘Affan and don’t punish him, but reward him for his best work. For, indeed, he acted according to Your Book and the example (sunnah) of Your Prophet. He united our speech, and prevented our blood from being shed, and yet, he was wrongly killed. 0 God, have mercy also on his adherents, supporters, friends, and those who seek vengeance for him.” He would also call for ‘Uthman’s murderers (to be punished).
At that, Hujr b. ‘Adi jumped up, and let out a scream at al-Mughirah that everyone who was in the mosque and outside of it heard, saying, “You certainly do not understand what men burn for, because of your senility. 0 man, Order our rations and stipends for us, for you have certainly withheld them from us, and that is not your right, and no one who preceded you has desired that. You have become passionate about blaming the Commander of the Faithful and praising the criminals.” At that, more than two-thirds’ of the people stood up with him saying, “By God. Hujr was right and honest. Order our rations and stipends for us, for this talk of yours doesn’t do us any good, and it gives us nothing profitable.” And they increased this kind of talk.
At that, al-Mughirah descended (from the pulpit) and entered (the governor’s residence). When his folk asked permission to attend him, he admitted them, and they said, “Why do you leave this man alone who makes this statement and whose insolence is so bold during your regime. Indeed, you acquire two faults thereby. The first is the degradation of your regime. The other is that if it should reach Mu’awiyah, it would make him angry with you.” ‘Abdallah b. Abi ‘Agil al-Thaqafi was the most severe of them (in) speaking to him about the matter of Hujr and its importance. Al-Mughirah answered, “I have killed him. He will come to a governor after me, and will regard him like me and treat him in the same way as you see him treating. As a result, that governor will seize Hujr at once, and kill him in an evil way. Indeed my appointed time draws near, and my actions have become weak. I do not want to start the people of this city killing the best among themselves and shedding their blood. They are fortunate thereby, while I am miserable. Mu’awiyah will grow strong in this world, while al-Mughirah will be humbled on the Day of Resurrection. But, I shall receive those who are pleasing and forgive those who are displeasing. I shall praise the prudent and admonish the impudent until death should separate me from them. They will remember me if they should put officials to the test after me.”
(According to) Abu Mikhnaf-‘Uthman b. ‘Uqbah al-Kindi-a shaykh of the district who related this account: By God we put them to the test, and found him to be the best of them. He was the most commendable toward the innocent, the most forgiving toward those who were offensive, and the most receptive to excuses.
According to the above account, it was a common practice by the governors of Mua’awiya, and as instructed by Muaawiya, to remind the people of the murder of Uthman in order to keep their hatred towards Imam Ali strong and rooted, and to shame and be hostile to his companions. They praised Uthman and his companions, supplicated that Allah had mercy on them, and they blamed Imam Ali for the killing of Uthman, called for latter’s murders to be punished, and cursed them. Despite Hujr’s heroic stand against al-Mughira’s claims and in defense of Imam Ali, the latter refused to harm Hujr ibn Adi. al-Mughira died the same year and Ziyad ibn Abu Sufyan become the governor of Basra and Kufa. Ziyad would also, and I quote al-Tabari, mention Uthman and his companions, and praise them, and mention his murderers, and curse them. Hujr would then get up and do as he had done to al-Mughirah.
The prisoners being referred to here are the companions of Hujr:
Then Hujr told them, “Leave me alone so I may perform ablutions.” They told him to do so. When he finished, he told them, “Leave me alone so I can make two prostrations. I certainly swear to God that I have never performed ablutions without making two prostrations.” They told him to worship, and he did so. Then he stopped, saying, “By God, I never worshipped more quickly than this, and if you think that I have no anxiety about death, I would have liked to prolong it.” Then he added, “0 God, we appeal to You for help against our community, since the Kufans have testified against us, and since the Syrians are killing us. However, by God, if you killed me here, I would be the first Muslim horseman to perish in this valley, and the first Muslim man at whom its dogs barked .” When al-A’war Hudbah b. Fiyad strode to him with his sword, Hujr’s sinews trembled, and al-A’war declared, “Certainly not! You claimed that you were not anxious about death. I will leave you, so renounce your companions.” But Hujr replied, “Why shouldn’t I be anxious, since I see a grave dug, a shroud spread out, and a sword unsheathed. By God, if I were anxious about killing I would not say that which angers the Lord .” At that, al-A’war killed him, and they began to kill them one by one until they had killed six.
Below shows an instance of how Mua’awiya (and his governors) used to ask the people of their opinions about Ali and how he would persecute them if their answers favored Ali:
Then Mu’awiyah turned to ‘Abd al-Rahman al-‘Anazi, and asked him, “0 brother of the Rabi’ah, what do you say about ‘Ali?” He replied, “Let me alone, and don’t question me. That would be better for you.” Mu’awiyah rejoined, “By God, I shall not leave you alone until you tell me about him.” ‘Abd al-Rahman declared, “I testify that he was one of those who frequently remember God, order what is right, stand up for justice, and forgive the people.” Mu’awiyah continued, “What then do you say about ‘Uthman?” He replied, “He was the first to open the gate of injustice and lock the gates of righteousness.” Mu’awiyah declared, “You have condemned yourself.” ‘Abd al-Rahman answered, “No, I have killed you instead.” None of the Rabi’ah in the valley would speak when Shamir al-Khath’ami talked about Karim b. ‘Afif al-Khath’ami, and none of Shamir’s folk would speak to him about Karim. Mu’awiyah then sent ‘Abd al-Rahman to Ziyad, and wrote to him, “Now then, indeed, this al-‘Anazi is the worst one you sent, so give him the punishment he deserves, and kill him in the worst way.” When he was brought to Ziyad, Ziyad sent him to Quss al-Natif, and he was buried alive there.
Hujr’s Companions Who Were Killed:
Ater several attempts by Ziya’s police to arrest Hujr, Ziyad threatened the notables of the Kufaas so that their clans desert Hujr:
When Ziyad saw that the majority of those with Hujr had stood up and left him, he told Shaddad b. al-Haytham al-Hilali-it is also said, Haytham b. Shaddad-the commander of his police, “Hurry off to Hujr. If he complies with your request], bring him to me, and if not, order whoever is with you to pull out the clubs of the marketplace. Then assault them with the clubs so that you may bring him to me, and beat whoever resists.” Al-Hilali then came to IIujr, saying, “Comply with the governor!” The friends of Hujr replied, “No, there shall be no satisfaction. We shall not comply with him.” Al-Hilali then told his men, “Seize the clubs of the marketplace.” At that, they rushed to pull out the clubs, and advanced with them. ‘Umayr b. Yazid al-Kindi of the Band Hind-that is Abu al-‘Amaratah-said, “Indeed, I am the only man among you who has a sword, and that will not be enough for you.” Hujr asked, “What do you think?” ‘Umayr replied, “Get away from this place, and join your family. Your folk will defend you.”
Zyad’s (police force) inability to catch Hujr frustrated him and started threatening Muhammad ibn al-Asha’ath:
Another instance of Zyad questioning people of what they thought of Imam Ali and requesting them to curse Imam Ali:
Ziyad gathers false testimonies agains Hujr:
When Ziyad had examined the testimony of the witnesses, he said, “I do not consider this testimony to be conclusive, and I would like for there to be more than four witnesses.” (According to) Abu Mikhnaf and al-Harith b. Husayrah-Abu al-Kanud, that is ‘Abd al-Rahman b. Ubayd, and Abu Mikhnaf-‘Abd al-Rahman b. Jundab, and Sulayman b. Abi Rashid Abu al-Kanud, these were the names of the witnesses: In the name of God, the Compassionate, the Merciful, this is what Abu Burdah b. Abi Musa testified against him before God, Lord of both worlds. He testified that Hujr b. ‘Adi refused obedience, withdrew from the community, cursed the Caliph, called for war and civil discord, and gathered crowds about himself, summoning them to violate the oath of allegience (bay’ah) and depose the Commander of the Faithful, Mu’awiyah. In the baldestway, he also disbelieved in God, Almighty and Great. Ziyad then said, “Give similar testimony. By God, I shall certainly endeavor to cut the thread of the necks of treacherous fools.” At that the leaders of the fourths gave similar testimony to that of Abu Burdah, and there were four of them.
Ziyad then summoned the people, saying, “Give similar testimony to that of the leaders of the fourths.” When he read the document to them, the first person to stand up was ‘Unaq b. Shurahbil b. Abi Dahm al-Taymi of the Taym Allah b. Tha’labah, saying, “Include my name.” At that, Ziyad said, “Start with the names of Quraysh, then write the name of ‘Unaq among the witnesses, and whoever else we and the Commander of the Faithful recognize as having sincere advice and integrity.”
How Ziyad ibn Summayah (whom Muaawiya renamed ibn Abu Sufyan) died:
Mua’awiya secures the Baya’at for his son Yazid:
I was told by Ya’qub b. Ibrahim-Ismail b. Ibrahim-Ibn ‘Awn-a man at Nakhlah: he people acknowledged Yazid b. Mu’awiyah except for al-Husayn b. ‘Ali, Ibn ‘Umar, Ibn al-Zubayr, ‘And al-Rahman b. Abi Bakr, and Ibn ‘Abbas. So when Mu’awiyah came (to al-Madinah) he sent for al-Husayn b. ‘Ali, saying, “0 cousin, the people have been able to acknowledge Yazid except for five persons of the Quraysh whom you lead. 0 cousin, what is your purpose in disagreeing?” He replied, “Do I lead them?” Mu’awiyah replied that he did. Al-Husayn said, “So send for them, and if they acknowledge [Yazid], I would be one of them, and if not, don’t be rushing me into something.” Mu’awiyah asked, “And would you do so?” When al-Husayn replied that he would, Mu’awiyah then obliged him not to inform anyone about their conversation. Although that was difficult for him, al-Husayn granted that, and then left. Ibn al-Zubayr had a man wait for al-Husayn in the street, who said, “Your brother, Ibn al-Zubayr asks you, ‘What happened?”‘ He continued thus with al-Husayn until he got something out of him. Then, after (meeting with) al-Husayn, Mu’awiyah sent for Ibn al-Zubayr, saying to him, “The people have been able to do this except for five persons of the Quraysh. You lead them, 0 cousin, so what is your purpose in disagreeing?” Ibn al-Zubayr asked, “Do I lead them?” When Mu’awiyah replied that he did, Ibn al-Zubayr said, “So send for them, and if they acknowledge, I would be one of them, and if not, don’t be rushing me into something.” Mu’awiyah asked, “And would you do so?” When he replied that he would, Mu’awiyah obliged him not to inform anyone of their conversation. He replied, “0 Commander of the Faithful, we are in the sanctuary of God, Almighty and Great, and the pact of God, praise Him, is serious.” So he refused him and left. Then, after Ibn alZubayr, Mu’awiyah sent for Ibn ‘Umar and spoke with him in words that were softer than those he had used with his companion, saying, “Indeed, I fear that I would leave the community of Muhammad after me like sheep without a shepherd. It has been possible for the people to do this except for five persons of Quraysh, whom you lead. So what is your purpose in disagreeing?” Ibn ‘Umar replied, “What would you think about something that will avoid censure and spare blood while you achieve your purpose thereby?” Mu awiyah replied, “I would like that.” Ibn ‘Umar said, “Set up your throne publicly, then I will come and acknowledge you on condition that I will enter after you into whatever the community shall agree upon. For, by God, if the community should agree upon an Abyssinian slave after you, I would do the same.” Mu’awiyah asked, “And would you do so?” He answered that he would. Then he left, and arriving at his home, he shut his door. People began to come but he would not admit them. Mu’awiyah then sent for ‘Abd al-Rahman b. Abi Bakr saying, “0 lbn Abi Bakr, by what hand or foot do you come to disobey me?” He replied, “I hope that it would be good for me.” Mu’awiyah responded, “By God, I intended to kill you.” He answered, “If you do so, may God cause a curse to follow you in this world for it and make you enter the fire in the next (world] for it.” The man at Nakhlah did not mention Ibn ‘Abbas.
Year 60: Mua’awiya’s will to his son Yazid:
Here is another version of the will, in the same book:
The following happened during the reign of Yazid: