			QURAYSH
			'Abd Manáf
		Háshim			'Abd Shams
		'Abdu'l-Muṭṭalib			Umayya
'UMAR	ABÚ BAKR	'Abdu'lláh	Abu Ṭálib	'Abbás	'UTHMÁN and the UMAYYADS
Ḥafṣa = MUḤAM-MAD	'Á'isha = MUḤAMMAD THE PROPHET			'ABBÁSIDS
'UTHMÁN =	Ruqayya and Umm Kulthúm	Fáṭima = 'ALÍ = al-Ḥanafiyya
'UTHMÁN =	Ruqayya and Umm Kulthúm		Muḥammad Ibnu'l-Ḥanafiyya
		al-Ḥasan	al-Ḥusayn
			SHÍ'ITE IMÁMS, FÁṬIMID CALIPHS, &c.

From this table we see that of the four “Orthodox Caliphs,” the two first, Abú Bakr and 'Umar, were the Prophet's fathers-in-law, while the two last, 'Uthmán and 'Alí, were both his sons-in-law; but that 'Alí alone was closely related by blood, he being Muḥammad's first cousin, in addition to which he was distinguished by his early and devoted adhesion to the Faith. We also see (and the importance of this fact will appear in the next chapter) that the term Háshimite, or descendant of Háshim, is equally applicable to the Shí'ite Imáms descended from 'Alí and the Prophet's daughter Fáṭima, and to the 'Abbásid Caliphs, but excludes the Umayyads.

The second table shows the relation of the Umayyad Caliphs to one another and to 'Uthmán.

UMAYYA
Abu'l-'Aṣ						Ḥarb
						Abu Sufyán
'Affán			Ḥakam
						1. Mu'áwiya I
'UTHMÁN			4. Marwán I
						2. Yazíd I
Muḥammad			5. 'Abdu'l-Malik		'Abdu'l-'Aziz	3. Mu'áwiya II
14. Marwán II					8. 'Umar II
	6. Walíd I	7. Sulaymán	9. Yazíd II	10. Hishám.
			11. Walíd II	Mu'áwiya
12. Yazíd III		13. Ibráhím
				'Abdu'r-Raḥmán
				UMAYYADS OF SPAIN.

From the very beginning of his reign 'Uthmán showed a tendency to favour his friends and kinsmen at the expense and to the detriment of that rigid and unswerving justice which Islám had set up as its ideal. That Abú Lúlú'a, the Persian slave who had assassinated 'Umar the late Caliph, should suffer the penalty of death was natural enough; but 'Umar's son, 'Ubaydu'lláh, not content with slaying the assassin, also slew a Persian noble named Hurmuzán, a captive of war who had made profession of Islám, because he suspected him of complicity. Of such complicity there was no proof, and 'Alí, ever rigorous in upholding the laws of Islám, held that 'Ubaydu'lláh should be put to death, as having slain a believer without due cause. 'Uthmán, however, would not hear of this, but instead named a monetary compensation, which he himself paid;* and when Ziyád b. Labíd, one of the Anṣár, upbraided him in verse* for his misplaced leniency, he silenced and expelled the over-bold poet.

Thus from the very moment of his accession 'Uthmán's readiness to be swayed by personal considerations was apparent, but it became much more conspicuous as time went on. The Arabs in general were embittered against the tribe of Quraysh, whose supremacy they watched with growing jealousy; and now 'Uthmán's open partiality for the Umayyad branch of that tribe, which had strenuously and bitterly opposed the Prophet so long as opposition was possible, and had only made a tardy and unwilling profession of Islám when it could no longer be resisted, thoroughly alienated the Háshi-mite branch, so that even Quraysh was no longer united. Some of the most inveterate enemies of the Prophet, such as Abú Sarḥ, 'Uthmán's foster-brother, whom Muḥammad would have put to death on the capture of Mecca but for 'Uthmán's intercession, were raised to the highest commands and enriched with the most princely salaries. Men notoriously lax in their religious duties, like Walíd b. 'Uqba, whose father had been put to death by the Prophet after the battle of Badr with a “promise of hell-fire,” and Sa'íd b. al-Áṣ, whose father was slain at the same battle in the ranks of the heathen, were given rich governments. Walíd, to whom the government of Kúfa was given, came drunk to the mosque, said the wrong prayers, and then asked the congregation whether they had had enough, or would like some more. He was of course dismissed, but the further chastisement ordained by Islám was only inflicted by 'Alí's insistence against 'Uthmán's wish. Ibn 'Ámir, the Caliph's young cousin, was made governor of Baṣra, on hearing which the old governor, Abú Músá, whom he had supplanted, said, “Now ye will have a taxgatherer to your heart's content, rich in cousins, aunts, and uncles, who will flood you with his harpies.”* Sa'íd b. al-'Áṣ, the new governor of Kúfa, was as bad as his predecessor, so that the people murmured and said, “One of Quraysh succeedeth another as governor, the last no better than the first. It is but out of the frying-pan into the fire.”

The growing discontent had other grounds, which led to the alienation of many old Companions of the Prophet remarkable for their piety and ascetic life. Ibn Mas'úd, one of the greatest authorities on the text of the Qur'án, was deeply of- Assassination of 'Uthman in A.D. 656. fended by 'Uthmán's high-handed recension of the Holy Book, and more particularly by his destruction of all “unauthorised versions.” Abú Dharr, who preached the equality of all believers and denounced the growing luxury, was driven into exile, where he died.* Innovations, for which no good reason beyond the Caliph's will was assigned, added to the rising flood of disaffection, which culminated in the cruel murder of the aged Caliph by a band of malcontents, in the women's apartments of his own house, in the holy city of Madína, on June 17, A.D. 656. His wife Ná'ila, faithful to the last, attempted to ward off with her hand a blow aimed at him by one of the assassins, whereby several of her fingers were cut off. These fingers, together with the blood-stained shirt of the aged Caliph, were afterwards exhibited by Mu'áwiya in the mosque of Damascus, in order to arouse the anger of the Syrians against the murderers.

The death of 'Uthmán destroyed once and for all the outward semblance of unity which had hitherto existed in Islám, 'Alí elected Caliph. and led directly to wars wherein for the first time the sword was turned by Muslims against their fellow-believers. 'Alí was at length chosen Caliph—a tardy recognition, as many thought, of his wellfounded claims to that high office—to the disappointment of Ṭalḥa and Zubayr, who, incited by 'Á'isha, the daughter of Abú Bakr and widow of the Prophet, revolted against him Battle of the Camel. and paid for their presumption with their lives at the Battle of the Camel, wherein ten thousand Muslims perished (December, A.D. 656). 'Alí himself was most anxious to avoid this carnage, but just when his efforts at conciliation seemed crowned with success the murderers of 'Uthmán, who were included in his army, fearing lest punishment might fall upon them if peace were restored, succeeded in precipitating the battle.