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Islam of Abu Talib Part 4

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Certainly what has been said about this topic in the last parts, must have left some questions unanswered, and this article would focus on the attitude adopted by Abu Talib (May Allah bless his soul) towards his nephew, the Prophet Muhammad (Peace be upon him and his cleansed progeny), and his contribution towards spreading Islam, and the declaration of his faith in several occasions reported by the Sunnis.

The readers of Islamic History know how the Quraish clans delivered to Abu Talib an ultimatum, to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise, they would confront him and the Prophet (S) on a battlefield untill one of the two parties perished. Abu Talib had no doubt that his acceptance of the Quraishite challenge meant his death and total annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qurashite ultimatum, and he told him kindly

Save me and yourself, my nephew, and burden me not with what I cannot bear.

When the messenger rejected the ultimatum, declaring to his uncle that he would not exchange his message with the possesion of the whole universe, Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. This is evident from the statement he made to the prophet (S)

Come back, my nephew, go on, say what ever you like. I shall never let you down at any time.

Sunni References:

- Ibn Husham, Biography of the Prophet, v 1 p 266

- Tabaqat of Ibn Sa’ad, v 1 p 186

- History of Tabari, v 2 p 218

- Deewan e Abu Talib, p 24

- Sharah of Ibn al Hadid, v 3 p 306

- History of Ibn Katheer, v 2 p 258

- History of Abul Fida, v 1 p 117

- Al Seerah al Halabiyyah, v 1 p 306

Abu Talib fulfilled this huge promise with distinction. When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on brandishing his sword and holding the hand of his nephew untill he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them

By the One in whom Muhammad (S) believes, if any one from you stands up I will hit him with my sword.

See few lines later below for the Sunni references.

When a person wants to swear, he swears by something that has sanctity for him, and not something that he does not believe in it. The above diplomatic/political statement proves for those who have intelligience that he believed in the God of Muhammad (S), The One, The Great.

Then Abu Talib asked the Prophet (S) who was the person responsible for the shameful act, and upon his (Prophet’s) answer, Hamza as instructed by Abu Talib smeared the dust on the individuals who showed animosity towards the Prophet (S). It was on this occasion that Abu Talib said:

I believe that Muhammad’s faith is the best of all the religions of the Universe.

Sunni References:

- Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261

- Tareekh of Ibn Katheer, v 3 p 42

- Sharh of Ibn al Hadid, v 3 p 306

- History of Abul Fida, v 1 p 120

- Fath al Bari (Sharah of Sahih Bukhari), v 7 p 153

- Al Isaba, v 4 p 116

- Al Seerah Al Halebiyyah, v 1 p 305

- Talba tul Talib, p 5

The above highlighted part is another obvious statement which proves his Islam.

The Quraish could see that despite their obstructive efforts the progress of Islam had continued. They now decided to put an end to the Prophet and his family in a state of siege and excommunication till they were all done away with.

With this end in view a pact was drawn, to which each tribe was a party and it was to the effect that none should have marital ties with Banu Hashim or do any buying or selling with them; and none was to associate with them or allow any provision to them. This was to continuetill the Prophet’s family handed him over for execution. This pact was then hung on the door of the Kaaba.

Thus forced Abu Talib with the whole family moved to a mountain cave known as ‘ Shi’b Abi Talib ‘. Now the Hashmites were entirely alienated from the rest of the town dewelers. The fortress was also beleagured at times by the Quraish to enforce the ban in all its rigour, and to prevent the possibility of supplies.

They found themselves sometimes reduced to starvation for want of supplies. Under constant surveillance by the Quraish, Abu Talib even feared night attacks and for this reason he was on guard for the safety of Muhammad (S), and often chaged room as a precaution aganist sudden violence.

At the close of the third year of the Interdict, Muhammad (S) told his uncle Abu Talib, that Allah had shown His disapproval of the convention against him, and had sent out worms to eat every word of the document placed in the Kaaba, except His own name written thereon. Abu Talib believing his nephew (S) as the receiver of the revelations from heavens, unhesitantly went to the Quraish and told them what Muhammad (S) had spoken. The discussion is recorded as follows Muhammad has informed us and I ask you to confirm it for yourselves.

For if it is true then I ask you to rethink, instead of troubling Muhammad or putting our patience to the test. Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you. And if Muhammad proves to be wrong in his words, then we would hand over Muhammad to you unconditionally. Then you have the liberty of treating him any way you like; kill him or keep him alive.

To these proposals of Abu Talib, the Quraish agreed upon to inspect the document, and to their ashtonishment they found it worm eaten; only the name of Allah was still there and no more, and they said that it was an enchantment of Muhammad (S). Abu Talib enraged upon the Quraish and demanded that the document be declared void and the ban be removed. Then he clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed

O Lord! Help us against those, who have subjugated us to torture ...

Sunni References:

- Tabaqat of Ibne Sa’ad, v 1 p 183

- Seerah of Ibn Hisham, v 1 p 399 and p 404

- Aiwanul Ikbar by Qutaiybah, v 2 p 151

- Tareekhe Yaqoobi, v 2 p 22

- Al Istiab, v 2 p 57

- Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252

- History of Ibn Katheer, v 3 p 84

- Al Khasais al Kubra, v 1 p 151

- Al Seerah Al Halebiyyah, v 1 p 286

Once during the childhood of the Prophet (S) on the occasion of a scarcity of rains Abu Talib took him (S) to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet (S) in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet (S) also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib:

Don’t you see that we have found Muhammad a prophet like Moses; he is already predicted in the previous Scriptures. He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow.

Sunni References:

- Sharah of Bukhari by Qastalani, v 2 p 227

- Al Seerah Al Halebeyah, v 1 p 125

Another verse that testify’s to the belief of Abu Talib is as follows:

To exalt him He derived his name from His own; the One on High is called Mahmud while He named him Muhammad

There is no doubt that Allah appointed Muhammad as a prophet, therefore Ahmed is the most exalted personality in the entire Universe.

Sunni References:

- Dalail al-Nubuwwah, by Abu Nu’aym, v 1 p 6

- History of Ibn Asakeer, v 1 p 275

- Sharah of Ibn al Hadid, v 3 p 315

- History of Ibn Katheer, v 1 p 266

- Tareekhe Khamees, v 1 p 254

Abu Talib was a man of great faith and had strong belief in the truthfulness of Muhammad (S). He lived with that mission for about eleven years, and the difficulties for Muhammad and him increased in size by the passage of time. This was especially noticeable after his death, since the Quraish subjected him to more sufferings; sufferings that were not imaginable during the life time of Abu Talib. Ibn Abbas narrates a tradition that when a person from the Quraish put dirt on his head, he went home. It was on this occasion that the Prophet (S) remarked:

... The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards ...

Sunni References:

- History of Tabari, v 2 p 229

- History of Ibn Asakeer, v 1 p 284

- Mustadrak of Al Hakim, v 2 p 622

- History of Ibn Katheer, v 3 p 122

- Al Faiq by Al Zamakshari, v 2 p 213

- Tareekhe Khamees, v 1 p 253

- Al Serah Al Halebiyyah, v 1 p 375

- Fathul Bari, v 7 p 153 and p 154

- Seerah of Ibn Husham, v 2 p 58

The Marriage Ceremony Of The Prophet (S)

Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony as follows:

Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men’s affairs, and blessed for us this land in which we dwell. Then he said:

Were Muhammad (S), the son of my brother ‘Abdullah son of Abdul Muttalib ‘, to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possesions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth.

Sunni reference:

- Seerah al-Halabiyyah, vol 1 p 139

Abu Talib’s (May Allah Bless His Soul) Last Breath

In spite of his concealing his faith, Abu Talib, on more than one occasion made his belief in Islam clearly known (as already mentioned above) long before his death. But it would be interesting to quote his saying at his deathbed.

While on his death bed, Abu Talib said to the Hashimites:

I command you to be good to Muhammad. He is the most trustworthy of the Quraish and the ever truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility. By God whoever walks in the way of Muhammad shall be on the right road and whoever follows his guidance shall have the happy future.

And you Hashimites, respond to Muhammaed’s invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path.

Sunni References:

- Al Muhabil Dunya, v 1 p 72

- Tareekhe Khamees, v 1 p 339

- Balughul Adaab, v 1 p 327

- Al Seerah Al Halebeyah, v 1 p 375

- Sunni al Mutalib, p 5

- Uruzul Anaf, v 1 p 259

- Tabaqat of Ibn Sa’ad, v 1 p 123

It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu Talib was at the point of death, he was seen moving his lips. al Abbas (the Prophet’s uncle) bent down to listen to what he was saying. he then lifted his head and said:

By Allah, he has uttered the word which you requested, O Messenger of Allah!.

Sunni References:

- Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101

- Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli Numani, v1, pp 219-220

Also in the same book, it is related that the Prophet (saw) stood at the funeral of Abu Talib and said:

You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle.

Sunni References:

- Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101

- Ibid, vol 2 p 103

- History of Khateeb Baghdadi, vol 13 p 196

- History of Ibn Katheer, vol 3 p 125

- al Isaba, vol 4 p 116

- Tadhkirat Sibt, p 2

- History of Yaquubi, vol 2 p26

Some Shi’ite references on Abu Talib

Abu Abdillah, Imam Ja’far al-Sadiq (as) said:

The case of Abu Talib was like that of the people of the Cave (Qur’an 18:9-26); they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward.

Shi’a Reference:

- al Kulayni in al Kafi, vol 1 p 448

- al Amini, al Ghadir, vol 7 p 330

In another tradition, Imam Jafer al-Sadiq (as) said:

While Imam ‘Ali (as) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said: ‘ Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ‘ The Imam replied, saying: Be silent. May God disfigure your mouth. By the One Who sent Muhammad (S) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession.

Shi’a reference: al-Ihtijaj, by al-Tabarsi, v1, p341

Now, I would like to end this discussion with the following thoughtful questions:

- Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet’s (S) message and declared it by political statements and sometimes by frank declarations?

- What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir?

- Why do we accuse him of paganism when he defended the Prophet (S) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah (S) for 11 years ?

- Why do we attribute paganism to the man who read the Nikah for the Prophet (S) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet?

- Isn’t this ungratefulness in the worst form ?

- Isn’t this the worst insult in reward of the great favor that he did for the Prophet (S) ?

Indeed his presence in relation to the continuity of Islam was NOT incidental and we Muslims all owe him! May Allah grant us his intersession.

Some Side Comments On Abu Talib

I brother mentioned I had a carefull examination of what you wrote but one thing is not clear wheather Abu Talib did ever uttered ‘my god’. So far you informed there is that Abu Talib several times uttered ‘ Muhammad’s god’ and seemed he had faith in that god but he could never say ‘my god’. That obviously reveals that he never explicitly uttered Islamic belief although it seems that he believed it.

Here I present two references that testify to the fact that Abu Talib uttered the credo of Islam before his death. I am sure that I cited this reference in Part # 2 of my article (s), perhaps you missed it ...

Ibn Ishaq says that while dying Abu Talib’s lips were in motion. Abbas who was an unbeliever till then put his ear to the lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him.

- Ibn Hisham, Cairo Edition, p 146 (as quoted by Shibli Numani) A similar tradition is as follows ...

Abu Talib moved his lips as he was about to die. Abbas then heard what he uttered, and he said to the Prophet that Abu Talib had uttered the KALIMA that was required by you.

- Tarike Abul Fida, V 1 p 120

Thus his Shahadah before his death is established by the Sunni historians. However my argument was that he uttered shahadah from the very begining of Islam, but not in public. So it is natural that no explicit proof for that could be found in the history, for history is written based on the public news (and not private ones!).

However, there are implicit proofs in the history which could lead even Sunnis to believe that he was a Muslim long before his death. One could be what you refered to. He said to the unbelievers that "I swear by the God of Muhammad!". Does history have another example where an unbeliever swears by the name of God who does not believe? When one wants to seawr, he/she swears by something that is eminent for him/her.

Otherwise he/she does not make his statement any more credible for others. Let me give you an example. If a man goes to court here in USA, if he is Christian he will have to swear by Bible. But if he declares to be non-Christian, then he will have to swear by his holy book (or any imortant thing otherwise) and not the bible because his swear by bible does not make the court convinced because he performed the oath.

Please think about it. Quraish have had many important Gods at that time (like Hubal and Uzza). Why should Abu Talib leave all of them beside and swears by the God that he does not believe in?!

The Sunni brother further commented:

Is it possible for some one to be a Muslim without explicitly pronouncing this belief ? True, he was a monothiest and not a Mushrik. But All monotheists are not Muslim. Your kind opinion please ....

Islam is the state of submission in ones heart. A Hypocite, though declares that he is Muslim, is indeed non-Muslim. For this very reason, it is difficult to judge if one is Muslim or not. However you are right. One has to utter Shahadah to become Muslim, but he does NOT have to do it in public if he fears of prosecution or if he finds out that by concealing his belief he can serve better to his nobel thoughts. This is called Taqiyyah. So one can Utter his Shahadah privately (for instance when he is alone or when he is with the Prophet (S) alone) and he will be Muslim.

In fact Taqiyyah and hypocracy are two opposite extremes. I have a file on that which I will send you shortly Insha Allah, which proves it from Qur’an and the Hadith prespective as well as Logic.

Was Azar the Father of Prophet Abraham?

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

And when Ibrahim said to his sire, Azar: Do you take idle for gods ? Surely I see you and your people in manifest error. (Qur’an: Surah Al Anaam, Verse 74)

And Ibrahim asking forgiveness for his sire was only owing to a promise that he made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tenderhearted and forbearing. (Qur’an: Surah Al Tauba, Verse 114)

In the above verses, the word ‘ Ab ‘ has been used for Azar. However, ‘Ab’ has different meanings and does not necessarily mean ‘Walid’ (biological father).

The Holy Prophet (S) has said that the essence of his existence had been transmitted and ultimately conveyed to his immediate parents through a pure, a holy and sanctified progeny.

Now the word ‘ Ab ‘ in Arabic language may mean father as well as ancestor or even uncle as Ishmael (Ismail) the uncle of Jacob (Yaqoub) has been addressed as ‘ Ab ‘ in the following Qur’anic verse ...

Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me ? They said: Well will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit. (Qur’an 2:113)

Since Ishmael was not the father of Jacob, and yet Qur’an uses the word ‘Ab’ for him as uncle, then the usage of this word for other than biological father is established...

Besides Prophet Abraham prays for his biological father (Walid) along with the other believers, which clearly indicates that his biological father was not a polytheist. This is evident from the following Qur’anic verse ...

O our Lord! grant me protection and my parents (Walidayn) and the believers on the day when the reckoning shall come to pass. (Qur’an 14:41)

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

But what is surprising, that knowing for fact Ibrahim’s (as) father was ‘Tarakh’ and not ‘Azar’ as stipulated by some Sunni historians, which is in total conformity with the opinion of Shi’a. Ibn Katheer in his work on history writes:

Ibrahim (as) was the son of Tarakh. When Tarakh was 75 years of age, Ibrahim (as) was born to him.

Sunni reference: al-Bidaya wan Nahaya, by Ibn Katheer, v 1 p 139

This is also confirmed by Tabari, as he gives the lineage of Ibrahim’s (as) family in his history collection, but then also in his Commentary of the Qur’an he states that ‘Azar’ was NOT the father of Ibrahim (as).

Sunni References:

- History of al-Tabari, v 1 p 119

- Tafsir Tabari, by Ibn Jarir al-Tabari, v 7 p 158

On the Companions Who Murdered Uthman

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

A Wahhabi mentioned:

Amirul Mu’mineen Mu’awiya ibn Abu Sufyan Radiya Allahu ‘anhu Siffin

Muawiya felt that the killers of Amirul Mumineen Uthmaan RA (the fathers of Shiasm) should not be allowed to continue their evil against Islaam. He did not fight for personal power.

‘Ali did not hand over these assassins to Muawiya due to some sound and concrete proof that he possessed. Thus the people of Shaam joined forces with Muawiya against ‘Ali.”

It is not surprising that this Wahhabi has overlooked what the Messenger of Allah (S) said about the fate of those who will fight Imam ‘Ali (as) which are recorded in what they call Sahih books, and stick to what is fabricated by the Leader of the Hypocrites (Amir al-Munafiqeen) Muawiyah (LA) himself. After all, I should not expect from their Wahhabi mentors to do better than that for bread and butter.

The claim that Muawiyah raised against the legitimate Caliph of his time and killed thousands of Muslims to take revenge from the murderers of Uthman is a flat-out lie! Had Muawiyah this in mind, he should first kill the commander of his army and many of his assistants for the Sunni history testifies that those who killed Uthman were the companions who were on the side of Muawiyah (as well as other opponents of Imam ‘Ali).

The fact is that any deceitful power-hungry leader needs to provide an excuse for his horrible acts, and this was not unique to Muawiyah. As we can see in the following Sunni references, those who agitated against Uthman were ones who came first to revenge for his blood with one aim in their mind, that was destroying the rule of Imam ‘Ali (as).

Sunni historians confirm that the agitation against the Caliph started by some influential individuals among the companions. 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 which confirm that 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 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 (the army commander of Muawiyah).

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 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

Now let us take a look at a report from the battle of Camel which has been mentioned in numerous Sunni books of History and Hadith. The following report proves that even the Umayad leaders such as Marwan who (along side with Talha) was fighting against Imam ‘Ali, knew that Talha and Zubair were the killers of Uthman. Sunni scholars recorded that Yahya Ibn Sa’id narrated:

Marwan Ibn al-Hakam who was in the ranks of Talha, saw Talha is retreating (when his army was being defeated in the battlefield). Since he and all Umayad recognized him and al-Zubair as the murderers of Uthman, he shot an arrow at him and severely wounded him. He then said to Aban, the son of Uthman, that: "I have spared you from one of your father’s murderers.”Talha was taken to a ruined house in Basra where he died.

Sunni References:

- Tabaqat, by Ibn Sa’ad, v3, part 1, p159

- al-Isabah, by Ibn Hajar al-Asqalani, v3, pp 532-533

- History of Ibn al-Athir, v3, p244

- Usdul Ghabah, v3, pp 87-88

- al-Isti’ab, Ibn Abd al-Barr, v2, p766

- History of Ibn al-Kathir, v7, p248

- A similar report is given in al-Mustadrak, by al-Hakim, v3, pp 169,371

B) Al-Zubair

al-Zuhri, another important Sunni narrator who is famous for his dislike of Ahlul-Bayt, reported the following dialogue of Imam ‘Ali with Zubair and Talha before the start of battle of Camel:

"‘Ali said: ‘Zubair, do you fight me for the blood of Uthman after you killed him? May God give the most hostile to Uthman among us the consequence which that very person dislikes.’ He said to Talha:

‘Talha, you have brought the wife of the Messenger of God (Aisha) to use her for war and hid your wife at your house (in Medina)! Did you not give me your allegiance?’ Talha said: ‘I gave you the allegiance while the sword was on my neck.’

(At this point, ‘Ali tried to invite them to peace, leaving them no excuse.) ‘Ali addressed his own army saying: ‘Who among you will display this Qur’an and what is in it to the opposing army with the understanding that if he loses one of his hand he will hold the Qur’an with his other hand...?’ A youth from Kufa said: ‘I will take the mission.’ ‘Ali went through his army offering them the mission. Only that youth accepted it. Then ‘Ali said to him: ‘Exhibit this Qur’an and say to them: It is between you and us from its beginning to its end.

Remember God, and spare your blood and our blood.’ As the youth called upon them to resort to the Qur’an and surrender to its judgment, the Basrites army attacked and killed him. At this time, ‘Ali said to his army: ‘Now the fight has become legal.’ The battle then started.

Sunni reference:

History of al-Tabari, Arabic version, Events of year 36 AH v4, p905

As we see in the above tradition, Imam ‘Ali clearly stated that Zubair was among those who killed Uthman. Had the revolters elected Talha or Zubair instead of Imam ‘Ali (as) as Caliph, they would have given the killers of Uthman the biggest prize. Certainly the leaders did not seek revenge for the blood of Uthman, for they themselves were behind the plot. They only pretended to do that as a means of destroying the Imam’s caliphate.

C) Aisha

Talha and Zubair were not the only collaborators against Uthman. Sunni history tells us that Talha’s cousin, Aisha, 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 (sa). 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 Ibn Abi al-Hadid, v16, pp 220-223

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

D) Amr Ibn Al-Aas

Amr Ibn al-Aas (the number 2 person in the government of Muawiyah) was one of the most dangerous agitators against Uthman and he had all the reasons to conspire against him. 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 ooting 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 influential companions in Medina, such as Aisha, Talha, Zubair, Aburrahman Ibn Ouf, and Amr Ibn al-Aas. 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 Umayad, such as Muawiyah and Marwan, who thoroughly took advantage of Uthman’s life as well as his death.

Imam ‘Ali said in the battle of Camel:

"Truth and falsehood can not be identified by the virtue of people. First understand the truth, you will then realize who is adhering to it.”(Nahjul Balaghah, by Imam ‘Ali)

إنَّ الحقَّ و الباطل لا يعرفان بأقدارِ الرجال. إعرف الحق تعرف أهله .