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Abdullah Ibn Saba (Part III)
========================
Agitation Against Uthman
========================
Sayf alleged that the main reason behind the agitation against Uthman was
Abdullah Ibn Saba. He provoked Muslims of different towns and provinces
such as Basra, Kufa, Syria, and Egypt, to rush to Medina and to kill Uthman
since he believed Uthman had occupied the seat of Ali. Sayf also alleged
that the companions inside Medina such as Talha and Zubair did not oppose
Uthman.
Similar to his other allegations, this allegation of Sayf Ibn Umar about
Abdullah Ibn Saba has NOT been reported by any other reporters. No trace of
Ibn Saba can be found on the issue of agitation against Uthman, except
through Sayf. In fact, other authorities have a totally the opposite story.
Should a reader of Islamic history be liberated from his emotion toward
or against the third Caliph, he can be assured that the call for a revolt
against Uthman did not start in Basra, Kufa, Syria, or Egypt. The weakness
of Uthman in handing the affairs of the State caused many companions to
oppose him. This naturally resulted in a power struggle among the
influential companions in Medina. Sunni historians such as al-Tabari, Ibn
Athir, and al-Baladhuri and many others provide traditions (reported by
other than Sayf) which confirm that the agitation against the Caliph
started right inside Medina by some influential individuals among the
companions. These companions were the first who asked the other companions,
resided in other cities, to join them in revolt against Uthman. Ibn Jarir
al-Tabari reported:
When the people saw what Uthman was doing, the companions of the
^^^^^^^^^^^^^^^^^^^^^
Prophet in Medina wrote to other companions who were scattered
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
throughout the frontier provinces: "You have gone forth but to
struggle in the path of Almighty God, for the sake of Muhammad's
religion. In your absence the religion of Muhammad has been corrupted
and forsaken. So come back to reestablish Muhammad's religion." Thus,
they came from every direction until they killed the Caliph (Uthman).
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
Sunni reference: History of al-Tabari, English version, v15, p184
In fact al-Tabari quoted the above paragraph form Muhammad Ibn Is'haq Ibn
Yasar al-Madani who is the most celebrated Sunni Historian and the author
of "Sirah Rasool-Allah".
History (reported by other than Sayf) testifies that those influential
people who were the key element in agitation against Uthman include Talha,
Zubair, Aisha (the mother of believers), Abdurrahman Ibn Ouf, and Amr Ibn
al-Aas.
========
a) Talha
========
Talha Ibn Ubaydillah was one of the biggest agitator against Uthman and was
the one who plotted his murder. He then used that incident for revenge
against Ali by starting the first civil war in the history of Islam (i.e.,
the battle of Camel). I just give few paragraphs from both of al-Tabari and
Ibn Athir to prove my point. Here is the first one which is narrated by Ibn
Abbas (in some manuscripts it is Ibn Ayyash):
I entered Uthman's presence (During the agitation against Uthman) and
talked with him for an hour. He said: "Come Ibn Abbas/Ayyash," and he
took me by the hand and had me listen to what the people were saying
at his door. We heard some say, "what are you waiting for," while
others were saying, "wait, perhaps he will repent." While the two of
us were standing there (behind the door and listening), Talha Ibn
^^^^^
Ubaydillah passed by and said: "Where is Ibn Udays?" He was told, "He
is over there." Ibn Udays came to (Talha) and whispered something with
him, and then went back to his associates and said: "Do not let anyone
go in (to the house of Uthman) to see this man or leave his house."
Uthman said to me: "These are the orders of Talha." He continued, "O
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
God! Protect me from Talha for he has provoked all these people
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
against me. By God, I hope nothing will come of it, and that his own
^^^^^^^^^^
blood will be shed. Talha has abused me unlawfully. I heard the
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
Messenger of God said: 'The blood of a Muslim is lawful in three
cases: apostasy, adultery, and the one who kills except in legitimate
retaliation for another.' So why should I be killed?"
Ibn Abbas/Ayyash continued: I wanted to leave (the house), but they
blocked my path until Muhammad Ibn Abi Bakr who was passing by
requested them to let me go, and they did so.
Sunni reference: History of al-Tabari, English version, v15, pp 199-200
The Sayf's claim is shattered into pieces when its is compared with any
other reports similar to above. The above report gives evidence to the fact
that Uthman himself knew companions like Talha were doing all this to
him, and not the personage of Abdullah Ibn Saba. Do these mercenaries claim
that they understand the situation better than the Caliph Uthman while they
were born centuries after the incident? The following report also supports
that the murder of Uthman was led by Talha, and the killers came out to
inform their leader that they took care of Uthman:
Abzay said: I witnessed the day they went in against Uthman. They
entered the house through an opening in the residence of Amr Ibn Hazm.
There was a skirmishing and they got in. By God, I have not forgotten
that Sudan Ibn Humran came out and I heard him say: "Where is Talha
Ibn Ubaydillah? We have killed Ibn Affan!" ^^^^^^^^^^^^^^
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
Sunni reference: History of al-Tabari, English version, v15, p200
Uthman was besieged in Medina while Imam Ali (AS) was in Khaibar. The Imam
(AS) came to Medina and found people gathering at the residence of Talha.
Then Imam Ali (AS) went to met Uthman. Ibn Athir wrote:
Uthman said to Ali: "You owe me my Islamic right and the right of
brotherhood and relationship. If I have non of these rights and if I
were in pre-Islamic era, it would be still shame for a descendants of
Abd Munaf (of whom both Ali and Uthman are descendants) to let a man
of Tyme (Talha) rob us of our authority." Ali said to Uthman: "You
shall be informed of what I do." Then Ali went to Talha's house. There
were a lot of people there. Ali spoke to Talha saying: "Talha, what is
this condition in which you have fallen?" Talha replied: "O' Abul
Hasan! it is to late!"
Sunni reference: al-Kamil, by Ibn Athir, v3, p84
Tabari also reports the following conversation between Imam Ali and Talha
during the siege over Uthman:
Ali said to Talha: "I ask you by Allah to send people away from
(attacking) Uthman." Talha replied: "No, by God, not until the Umayad
voluntarily submit to what is right." (Uthman was the head of Umayad).
Reference: History of al-Tabari, English version, v15, p235
Talha even deprived Uthman of water:
Abdurrahman Ibn al-Aswad said: "I constantly saw Ali avoiding (Uthman)
and not acting as he formerly had. However, I know that he spoke with
Talha when Uthman was under siege, to the effect that water skins
should be taken to him. Ali was extremely upset (from Talha) about
that until finally water skins were allowed to reach Uthman."
Sunni reference: History of al-Tabari, English version, v15, pp 180-181
To know why Imam Ali (AS) deserted Uthman, see the traditions close to the
end of this article.
Furthermore, the historians confirm that those who plotted his killing, did
not let the body of Uthman be buried in a Muslim Cemetery, and that he
was finally buried in a Jew Cemetery called "Hashsh Kawkab", without
washing and without a shroud. (See History of al-Tabari, English version,
v15, pp 246-250). If Jews were doing all that, they wouldn't permit to
bury him in their own Cemetery!!! After Muawiyah came to power, he joint
that Jew Cemetery to al-Baqi including the land between them. (See History
of Tabari, English version, v15, pp 246-250).
========
b) Aisha
========
Talha was not the only collaborator against Uthman. Sunni history tells us
that his cousin, Aisha (the mother of believers), was collaborating and
campaigning against Uthman as well. The following paragraph also from the
History of al-Tabari shows the cooperation of Aisha with Talha in
overthrowing Uthman:
While Ibn Abbas was setting out for Mecca, he found Aisha in al-Sulsul
(seven miles south of Medina). Aisha said: "O' Ibn Abbas, I appeal to
you by God, to abandon this man (Uthman) and sow doubt about him among
the people, for you have been given a sharp tongue. (By the current
siege over Uthman) people have shown their understanding, and light is
raised to guide them. I have seen Talha has taken the possession of
the keys to the public treasuries and storehouses. If he becomes
Caliph (after Uthman), he will follow the path of his parental
cousin Abu-Bakr." Ibn Abbas said: "O' Mother (of believers), if
something happens to that man (i.e., Uthman), people would seek asylum
only with our companion (namely, Ali)." Aisha replied: "Be quiet! I
have no desire to defy or quarrel with you."
Sunni reference: History of al-Tabari, English version, v15, pp 238-239
Many Sunni historian reported that Once Aisha went to Uthman and asked for
her share of inheritance of Prophet (after so many years passed from the
death of Prophet). Uthman refrained to give Aisha any money by reminding
her that she was one those who testified and encouraged Abu-Bakr to refrain
to pay the share of inheritance of Fatimah (AS). So if Fatimah does not
have any share of inheritance, then why should she? Aisha became extremely
angry at Uthman, and came out saying:
"Kill this old fool (Na'thal), for he is unbeliever."
^^^^
Sunni references:
- History of Ibn Athir, v3, p206
- Lisan al-Arab, v14, p141
- al-Iqd al-Farid, v4, p290
- Sharh al-Nahj, by Ibn Abi al-Hadid, v16, pp 220-223
As we can see, the main figures in plotting against Uthman are some highly
influential individuals, like Talha and Aisha. These Sunni reports are in
clear contradiction with the reports related to Abdullah Ibn Saba, which
were made up to cover up for those individuals centuries after the
incident.
Another Sunni historian, al-Baladhuri, in his history (Ansab al-Ashraf)
said that when the situation became extremely grave, Uthman ordered Marwan
Ibn al-Hakam and Abdurrahman Ibn Attab Ibn Usayd to try to persuade Aisha
to stop campaigning against him. They went to her while she was preparing
to leave for pilgrimage, and they told her:
"We pray that you stay in Medina, and that Allah may save this man
(Uthman) through you." Aisha said: "I have prepared my means of
transportation and vowed to perform the pilgrimage. By God, I shall
not honor your request... I wish he (Uthman) was in one of my sacks so
that I could carry him. I would then through him into the sea."
Sunni reference: Ansab al-Ashraf, by al-Baladhuri, part 1, v4, p75
Certainly the revolution against Uthman * started * in Medina, and not in
Basra, Kufa, and Egypt. The prominent people of Medina are the ones who
first wrote to those outside Medina and instigated them against Uthman. To
say that a Jew, named Ibn Saba, is the one who inspired people to revolt
against the Caliph is not logical unless we accept that he was the one who
also inspired Aisha, Talha, and Zubair to revolt. But those who speak of
Ibn Saba and his role, do not include Aisha and people of her position as
the followers of Ibn Saba.
The alleged role of Ibn Saba, in the revolt against Uthman, would also be
credible if we were to say that Ibn Saba was the one who persuaded the
Caliph to follow a path contrary to the first two Caliphs, and that he was
the one who advised Uthman to give Islamic funds to his relatives and
appoint them governors of Islamic provinces.
The manner in which Uthman conducted the affairs of the Islamic states gave
Aisha, Talha, and Zubair and others, a reason to provoke Muslims against
Uthman. However those who attribute the revolution against Uthman to Ibn
Saba, do not accept that Ibn Saba was the one who advised Uthman to follow
that wrong policy. They are right, because that alleged Jew with such
achievements never existed except in the imagination of Sayf Ibn Umar
al-Tamimi and those who quoted from him. A few (less than 15) traditions
(which are not even in any authentic Sunni books nor in any reliable Shia
books) related to Abdullah Ibn Saba narrated by people other than Sayf give
a totally different story in compare with Sayf's heavy documentation which
is being distributed everywhere. These traditions do NOT mention the
presence of Ibn Saba in the revolt against Uthman.
=================
c) Amr Ibn al-Aas
=================
It is amazing that such an important role in the revolution against Uthman
is attributed to a Jew for whose existence neither Shia nor Sunni have any
strong evidence. Yet historians forget the important role which was played
by a person well known in Islamic history, namely Amr Ibn al-Aas. He was
more intelligent and more clever than any Jew ever existed in that era. Amr
had all the reasons to conspire against the Caliph, and he had all the
abilities to instigate most of the people of Medina against him.
Amr Ibn al-Aas was one of the most dangerous agitators against Uthman. He
was the governor of Egypt during the reign of the second Caliph. However,
the third Caliph dismissed him and replaced him with his foster brother,
Abdullah Ibn Sa'd Ibn Abu Sharh. As a result of this, Amr became
extremely hostile towards Uthman. He returned to Medina and started a
malicious campaign against Uthman, accusing him of many wrong doings.
Uthman blamed Amr and spoke to him harshly. This made Amr even more bitter.
He used to meet Zubair and Talha and conspire against Uthman. He used to
meet pilgrims and inform them of the numerous deviations of Uthman.
According to Tabari, when Uthman was besieged, Amr settled in the palace of
al-Ajlan and used to ask from people about the situation of Uthman:
...Amr had not left his seat before a second rider passed by. Amr
called him out: "How is Uthman doing?" The man replied: "He has been
killed." Amr then said: "I am Abu Abdillah. When I scratch an ulcer,
I cut it off. (i.e., when I desire an object, I attain it). I have
been provoking (people) against him, even the shepherd on the top of
mountains with his flock." Then Salamah Ibn Rawh said to him: "You,
the Quraishites, have broken a strong tie between yourselves and
the Arabs. Why did you do that?" Amr replied: "We wanted to draw the
truth out of the pit of falsehood, and to have people be on an equal
footing as regards the truth."
Sunni reference: History of al-Tabari, English version, v15, pp 171-172
The divider of Muslims ignored what is well known in the history of Islam
which was reported by important Sunni reporters. The revolt against Uthman
was as a result of the efforts of prominent personalities in Medina, such
as Aisha, Talha, Zubair, Aburrahman Ibn Ouf, and Amr Ibn al-Aas. Instead of
attributing the revolution to real people who rebelled against Uthman, the
dividers of Muslims refuse to accept the truth or to mention it. They
attribute the revolution to a fictitious Jew, relying on the reports of
Sayf Ibn Umar al-Tamimi, a man who was accused by prominent Sunni scholars
to be a man of lies and innovations. They chose to accept Sayf's report in
order to cover up for the Caliph, Aisha, Talha, and Zubair.
It is even more amazing that Aisha, Talha, and Zubair, and Muawiyah Ibn Abu
Sufyan fought Imam Ali in two wars, unprecedented in the history of Islam,
yet non of them accused the followers of Imam Ali to be students of Ibn
Saba. Sunni history books and Sunni collections of traditions clearly
state that Muawiyah commanded all the Imams of the mosques throughout the
Muslim world to CURSE Imam Ali in every Friday prayer. If the fictitious
Jew, Ibn Saba, had any small role in the revolt against Uthman, Muawiyah
would have made it the main topic of his defamation campaign against the
Imam and his supporters. He would have publicized throughout the world that
those who killed Uthman were the student of Abdullah Ibn Saba, and that
they were ones who brought Ali to power. However neither Muawiyah nor Aisha
took this route, because such stories attributed to Ibn Saba was invented
by Sayf Ibn Umar who lived in the second century after Hijrah, long after
their death.
The murder of Uthman provided a nice scapegoat for those who were fighting
over more power, while serving under the government of Uthman. They were
mainly his relatives, the Umayads such as Muawiyah and Marwan, who
thoroughly took advantage of Uthman's life as well as his death. The story
of Ibn Saba in this regard has served to cover the face of those power-
hungry individuals, and yet another way to attack Imam Ali and his true
followers.
============================================
Few Reasons behind the Revolt Against Uthman
============================================
The Third Caliph, Uthman, was given the allegiance of the people with the
stipulation that he would manage the affairs of the nation according to the
book of God and the teachings of the Prophet (PBUH&HF). He was to follow
the method of Abu Bakr and Umar, if there was no instruction from the Quran
or the Prophet.
It is well-known that the first two caliphs lived simple lives. They
did not give members of their clans a preference over other people, nor did
they appoint any of their relatives to prominent positions in the State.
Uthman, on the other hand, had his own opinions. He allowed himself to live
luxuriously. He put members of his clan (Umayad) in prominent and strong
positions in the State, preferring them over other Muslims, without
monitoring their affairs. However, his relatives were not righteous.
Perhaps Uthman thought that his preference towards them was in accordance
with the Book of God because Quran urges people to be kind to their
relatives! This method of handing the affairs of the State did not please
many companions. They found it extravagant and extreme.
The Companions criticized the Caliph for the following issues:
1. He brought his uncle, al-Hakam Ibn Abi al-Aas (son of Umayyah, son of
Abd Shams), to Medina after the Prophet had exiled him from Medina.
It was reported that al-Hakam used to hide and listen to the words of the
Prophet as he spoke secretly to prominent companions, and then circulated
what he heard. He used to imitate and ridicule the Prophet in the way he
walked. The Prophet one time looked at him while he was being imitated and
said: "This way you will be." al-Hakam immediately started shaking and
continued that way until he died. It is also reported that:
One day, while sitting with some of his companions, the Messenger of
God said, "A cursed man will enter the room." Shortly thereafter,
al-Hakam entered. (He was the cursed man.)
Sunni reference: al-Isti'aab, by Yusuf Ibn Abd al-Barr, v1, pp 359-360
2. After bringing him to Medina, Uthman gave his uncle al-Hakam 300,000
Dirhams.
3. He made Marwan, son of al-Hakam, his highest assistant and top advisor,
giving him influence equal to his own. Marwan bought a fifth of the
revenues of the North Africa for 500,000 Dinars!!! However, he did not pay
this amount. The Caliph allowed him to keep the money. This amount was
equal to ten million dollars!!!
Imam Ali (AS) frequently reminded Uthman about the danger of Marwan, but in
vain. The following conversation between Imam Ali and Uthman testifies this
fact. It happened when Uthman was being attacked, and thus he asked Ali for
help. Uthman said to Imam Ali:
"You see the trouble caused by this band of dissidents when they came
to me today. I know that you enjoy prestige among people and that they
will listen to you. I want you to go to them and send them away from
me. I do not wish them to come before me, for that would be an
insulting act toward me on their part. Let others hear this as well."
Ali said: "On what grounds shall I send them away?"
Uthman replied: "On the grounds that I shall carry out what you have
counseled me to do and you thought right, and I will not deviate from
you direction." Then Ali said: "In fact I have spoken to you
time after time, and you and I discussed such matters at length.
All this is the doing of Marwan Ibn al-Hakam, Saeed Ibn al-Aas, Ibn
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
Amir, and Muawiyah. You have listened to them and defied me." Uthman
^^^^^^^^^^^^^^^^^^
said: "then I shall defy them and listen to you."
Sunni reference: History of al-Tabari, English version, v15, p173
Then Imam Ali spoke to people and asked them to go away from Uthman, and
thus many of them retreated. Then Imam came to Uthman and informed him
that people are gone, and said:
"Make a statement which the people will testify that they have heard
from you, and God will be witness as to whether or not you desire to
repent in your heart."
Thus, Uthman went out and preached the sermon in which he laid before
the people his heartfelt desire to repent, and said: "By God, O
people, if any one of you has blamed (me), he has not done anything
that is unknown to me. I have done nothing unknowingly. But my soul
has raised vain hopes within me and lied to me, and my virtue has
slipped away from me. ...I ask God's forgiveness for what I have done
and I turn to him. A man like me yearns to repent."
Then people had pity on him, and some among them wept. Saeed Ibn Zayd
stood up before him (Uthman) and said: "O commander of faithful, (from
now on) no one comes to you who does not support you. Fear God, in
your soul fear God, and fulfill what you have said!"
When Uthman descended (from the pulpit), he found Marwan Ibn al-Hakam
and Seed Ibn al-Aas, and a few other Umayad at his house. Marwan said:
"Should I speak (to people) or remain silent?" Uthman's wife said:
"Nay! Be silent, for they will kill him of sin. He has made a public
statement from which he can not rightfully withdraw." Marwan said:
"What does this have to do with you?"
Then Marwan said to Uthman: "To persist in an error for which you must
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
seek God's forgiveness is better that to repent because you are
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
afraid. If you so will, you may seek repentance without acknowledging
error." Uthman said: "Go out and speak to them, for I am ashamed to
do so."
So Marwan went (to people) and said: "Why have you gathered here like
looters? ... You have come to snatch our power (Mulk; kingship) from
us. Go! By God, if you mean us (any harm), you will encounter
something distasteful from us, and you will not praise the result of
your opinions. Return to your homes, for by God we are not men to be
robbed of our possessions."
People informed Ali of the news. Then Ali came to Uthman and
said: "Surely you have satisfied Marwan (again), but he is satisfied
with you only if you deviate from your religion and reason, like a
camel carrying a litter that is led around at will. By God, Marwan is
devoid of sense in regard to his religion and his soul. I swear by
God, I think he will bring you in and then not send you out again.
After this visit, I will not come again to chide you. You have
destroyed your own honor and you have been robbed of your authority."
When Ali departed, Uthman's wife told him: "I have heard that Ali said
to you that he will never return to you, and that you have obeyed
Marwan (again), who leads you wherever he wishes." Uthman said: "What
shall I do?" She responded: "You should fear God alone, who has no
partner, and you should adhere to the practice of your two
predecessors (Abu Bakr and Umar). For if you obey Marwan, he will kill
you. Marwan enjoys no prestige among the people, and inspires neither
awe nor love. People have only abandoned you due to Marwan's position
(in your councils). Send to Ali, then, and trust in his honesty and
uprightness. He is related to you and he is not a man whom people
disobey." So Uthman sent to Ali, but he refused to come, saying: "I
told him I would not return."
Sunni reference: History of al-Tabari, English version, v15, pp 176-179
On the death of Uthman, Imam Ali (AS) said:
By God! I have persisted in defending him (Uthman) until I was filled
with shame. But Marwan, Muawiyah, Abdullah Ibn Amir, and Sa'd Ibn al-
Aas have dealt with him as you witnessed. When I gave him sincere
counsel and directed him to send them away, he became suspicious of
me, until what you now see has happened.
Sunni reference: History of al-Tabari, English version, v15, p198
Marwan and his descendants were the basis for some of the most serious
charges of corruption and nepotism levied against Uthman. Marwan, of
course, ultimately seized the Caliphate and ascended the throne in year
64/684, and was the lineal ancestor of all succeeding Umayad kings in
Damascus as well as the Amirs of Cordoba till after 756 AD.
4. The Caliph appointed his foster brother, Abdullah Ibn Sa'd, as the
governor of Egypt. At that time, Egypt was the largest province in the
Muslim State. Ibn Sa'd had declared his Islam and moved from Mecca to
Medina. The Prophet listed him as a recorder of the revelation. However,
Ibn Sa'd then deserted the faith and returned to Mecca. He used to say: "I
shall reveal equal to what God revealed to Muhammad."
When Mecca was conquered, the Prophet ordered the Muslims to kill Ibn Sa'd.
He was to be killed even if he was found tying himself to the cloth of the
Ka'aba. Ibn Sa'd hid himself at the house of Uthman. When the situation
calmed down, Uthman brought Ibn Sa'd to the Prophet and informed him that
he had put Ibn Sa'd under his protection. The Prophet remained silent for a
long while, hoping that one of those who were present, would kill Ibn Sa'd
before he honors Uthman's request. The companions, however, did not
understand what the Prophet meant by his long silence. Since no one moved
to kill Ibn Sa'd, the Prophet approved the protection of Uthman.
5. The Caliph Uthman appointed Walid Ibn Aqabah (one of his Umayad
relatives) as the governor of Kufa after dismissing the previous governor,
the famous companion of Prophet, Sa'd Ibn Abi Waqqas. Sa'd was a famous
marksman known for combating the enemies of Islam in the Battle of Uhud.
On the other hand, the behavior of Walid during the time of the Prophet
was not honorable. Quran discredited him and called him a transgressor.
For instance, the Messenger sent him to Bani al-Mustalaq to collect their
Zakat. Walid witnessed from a distance that Mustalaqites coming toward him
on their horses. He became frightened due to a previous hostility between
the Mustalaqites and him. He returned to the Messenger of God and informed
him that the Mustalaqites wanted to kill him. This was not true. However,
Walid's information infuriated the Muslims of Medina, and they wanted to
attack the Mustalaqites. At this time, the following revelation came down:
"O you who believe, if a transgressor comes to you with news, try to
verify it, lest you inflict damage on people unwittingly; then you may
consequently regret your hasty action."
Walid continued in his non-Islamic way for the rest of his life. He used to
drink wine and several witnesses testified to the Caliph that they had
witnessed Walid drunk while leading a congregational prayer!!! Upon the
testimony of good witnesses, Walid was lashed eighty times and was
dismissed by the Caliph. The Caliph was expected to replace this
transgressor with a good companion of the Prophet but, instead, he replaced
Walid with Saeed Ibn al-Aas, another member of his Umayad relatives!
The following dialog between Imam Ali (AS) and Uthman, is also written in
the History of al-Tabari which gives more insight to the situation of
Uthman long before his murder:
People gathered and talked to Ali Ibn Abi Talib. Thus Ali went to
Uthman and said:
People came to me, and they have spoken to me about you. ...
Remember God! You will be not awarded your sight after you become
blind, by God!, nor you are being instructed after you were in
ignorance. Verily the Path is manifest and clear, and the signs of
true religion are standing upright.
Know, Uthman, that the best servant in the eyes of God, is a JUST
IMAM (leader), one who has been guided to the way, and who himself
gives the right guidance (to people), for he upholds the true Sunnah
and destroys rejected innovations. By God, every thing is clear. Sound
and true Sunnah stands clearly, as do blameworthy innovations. The
WORST IMAM in the eyes of God, is a tyrannical leader, the one who
has gone astray himself, and by whom others are led astray, for he
destroys a true Sunnah and revives a rejected innovation.
Verily I heard the messenger of Allah saying: 'In The Day of
Resurrection, the tyrannical leader will be brought while he will
have no helper and no advocate, so that he will be cast to the Hell,
and he will be turning about in Hell as the mill turns, and he then
will plunge into the fiery flood of Hell.'
I tell you (Uthman), to be aware of God and His sudden assault and
His retaliation, for His punishment is harsh and painful indeed.
I tell you to beware lest you be the murdered leader of this
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community. Indeed it is said that a leader will be killed in this
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community, and its bloody strife will be loosed upon it until the
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day of rising (of Imam Mahdi), and its affairs will become hopelessly
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entangled. It will leave people as sects, and they will not see the
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truth due to the great height of falsehood. They will toss therein
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like waves and wander in confusion.
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Then Uthman replied:
By God, I knew that (people) would be saying what you have said. But
by God, if you were in my place, I would not have blame you nor left
you in the lurch nor shamed you nor behaved unfairly. If I have
favored my relatives, and appointed them as governors, some of them
are those whom Umar used to appoint. I appeal you by God, O Ali, do
you know that al-Mughirah Ibn Shubah is not there? Ali said: Yes.
Then Uthman said: Do you know that Umar made him a governor? Ali
said: Yes. Then Uthman said: So why do you blame me for having
appointed him Amir, simply because he is my relative?
Then Ali said:
I would tell you that every one appointed by Umar, was kept under
close inspection by him, and Umar would trample on his ear. If Umar
would hear a single word concerning him, he would flog him and
punish him with the utmost severity. But you do not do that. You
have been weak and easygoing with your relatives. Uthman said: They
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are your relatives as well. Ali replied: By my life, they are
closely related to me, but merit is found in other people.
Then Uthman said:
Do you know that Umar was the one who kept Muawiyah in the office
throughout his entire reign, and I have only done the same.
Then Ali said:
I ask you by Allah, do you know that Muawiyah was more afraid of
Umar than was Umar's own slave, Yarfa? Uthman said: Yes. Ali
continued: Now it has been reached to the point that Muawiyah makes
decisions on the issues without consulting you, and you know it.
Muawiyah says to people "This is Uthman's command", and you hear of
this, but you do not denounce him.
Then Ali left Uthman, and Uthman went out on his heels. Then Uthman
ascended the pulpit and said:
By God, you have surely blamed me for things like those you accepted
from Umar. But he trampled you underfoot, smote you with his hand, and
subdued you by his tongue, and thus you submitted to him whether you
liked it or not. But I have been lenient with you. I let you step on
my shoulders while I restrained my hand and tongue, and therefore you
have been rude toward me. By God, I am stronger in the number of
relatives, and have allies closer at hand, and possess more
supporters. I have appointed your peers over you. But you have
attributed to me a nature that I do not possess. Restrain your tongue
from slandering your rulers... By God! I have achieved no less than my
predecessors or those about whom you have not disagreed. There is a
surplus wealth, so why should I not do as I wish with the surplus?
Otherwise why did I become leader?
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Sunni reference: History of al-Tabari, English version, v15, pp 141-144
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