Part Four: Revolution
‘A’ishah assumes the leadership of the revolution
In the riot and uprising against ‘Uthman, members of ‘A’ishah’s family from the tribe of Taym too rose up.
Text of the book
What we have so far described constituted the most important factors used by ‘A’ishah for people’s opposition to and uprising against ‘Uthman. But the improper and wrong acts of ‘Uthman and those godless ones around him were so abundant that each of them had its share in sowing the seeds of rebellion and revolution against him and his administration in the people’s hearts. Obviously all these factors had their influence in people’s uprising against him and in scattering most of the companions away from him.
But those same people (probably due to the same fabricated traditions) could gather enough courage and boldness to protest to the caliph and successor of the Prophet, let alone draw sword upon him!
But they were given this courage and boldness by the daring and violent reproaches to ‘Uthman by Ibn Mas‘ud, ‘Ammar ibn Yasir, Abu Dharr al-Ghifari, Jundab and other top companions. Therefore the excuse needed only a spark to start the people’s uprising and revolution, and this spark came with the historical verdict of ‘A’ishah which eventually overthrew ‘Uthman despite all his power and position, leading to his assassination.
With her intelligence in sight, ‘A’ishah made utmost use of people’s readiness to rise against ‘Uthman to her own favour, since she saw that the people had reached the limit of their patience due to his chaotic rule and could no longer tolerate the injustice of the careless administrators around him. Thus, she decided to preserve her position and domination, assume the role of a leader in rousing public antagonism against the caliph, and lead them in the direction she desired.
The people who were thirsty for revolution against the oppressive government of ‘Uthman were given a fresh exhilaration and impetus by the words and actions of ‘A’ishah against ‘Uthman, and were made more optimistic of victory. Her name words and actions were carried to all parts of Medina, Hejaz and the whole extensive realm of Islam, especially when the members of the Taym tribe rose in support of ‘A’ishah and assumed a significant role in this uprising.
al-Baladhuri who has a high position among the followers of the school of caliphs, writes in his book of“Ansab al-ashraf”
: “The members of the Taym household in the uprising against ‘Uthman rose to aid Muhammad, son of Abu Bakr, and Talhah, his cousin. The rise of Muhammad ibn Abi Bakr and ‘A’ishah’s brother supported by the Taym tribe began in Egypt, for Muhammad ibn Abi Bakr and Muhammad ibn Abi Hudhayfah made preparations for a rebellion in Egypt against ‘Abd Allah ibn Sa‘d ibn Abi Sarh who had been appointed as its governor by ‘Uthman, and at last took control of that land.
Now before describing this event, we should introduce three historical figures who played a significant role in these events.
Three figures
‘Uthman gave a governmental post to ‘Abd Allah ibn Sa’d shedding of whose blood had been declared lawful by the Prophet.
Muhammad ibn Abi Bakr
1-‘Abd Allah ibn Sa‘d ibn Abi Sarh
‘Abd Allah, son of Sa‘d, was the grandson of Abi Sarh of the ‘Amir al-Qurayshi tribe. His mother had given suck to ‘Uthman, and thus ‘Uthman and ‘Abd Allah were foster brothers.
‘Abd Allah embraced Islam before the capture of Mecca and emigrated to Medina to join the Prophet’s scribes. But he turned apostate after some time and returned to Mecca. He said to the Quraysh chiefs:“Muhammad was subservient to my will and carried out whatever I told him, for example when he wanted me to write “Dear Sir” and I asked him whether I could write “Learned Sir”, he said: ‘It makes no difference both of them are correct.”
God has sent the following verse about ‘Abd Allah ibn Sa‘d:
“And who is more unjust than he who forges a lie against Allah, or says: It has been revealed to me; while nothing has been revealed to him, and he who says: I can reveal the like of what Allah has revealed and if you had seen when the unjust had been in the agonies of death and the angels shall spread forth their hands: Give up your souls; today shall you be recompensed with an ignominious chastisement because you spoke against Allah other than the truth and because you showed your pride against His communications.”
When the Muslims captured Mecca the Prophet issued a decree for ‘Abd Allah’s death, even if he may have clung on to the cloth of the Ka‘bah for refuge. ‘Abd Allah, in fear, took refuge with ‘Uthman who concealed him somewhere, until he was brought to the Prophet asking him for clemency. The Prophet remained silent for some time without looking up and at last he granted it. When ‘Uthman returned, the Prophet turned to those present and said:“I remained silent to see if one of you would rise and cut off his head.”
They said:“You could have made a sign to us to do so.”
The Prophet said:“It is not worthy of a prophet to give a signal with his eye.”
When ‘Uthman became caliph, he appointed such a notorious fellow as governor of Egypt in the year 25 AH because of being his brother, and dismissed ‘Amr ibn al-‘As from that post.
‘Abd Allah conquered some parts of Africa, and ‘Uthman rewarded him with one-fifth of the spoils of war. He remained governor of Egypt until the year 34 AH, and after the uprising staged by Muhammad ibn Abi Hudhayfah he fled to ‘Asqalan to stay there until ‘Uthman’s death. He died in the year 57 or 59 AH.
2-Muhammad ibn Abi Bakr
Muhammad was the son of Abu Bakr, the first caliph, and his mother was Asma’, daughter of ‘Umays from the al-Khath‘am tribe, who was at first the consort of Ja‘far ibn Abi Talib, and after his martyrdom, she married Abu Bakr. Muhammad was born on the way to Mecca in the last Hajj pilgrimage of the Prophet.
When Abu Bakr died, ‘Ali married Asma’ and thus Muhammad grew up in ‘Ali’s house and was brought up by him. So he became one of his steadfast devotees.
Muhammad took part under ‘Ali in the battles of al-Jamal (against his own sister ‘A’ishah) and Siffin, and was then appointed by the Imam as governor of Egypt. He arrived there on 15th of Ramadan in the year 37 AH and held the rein of affairs. But when in the year 38 AH, Mu‘awiyah ibn Abi Sufyan sent ‘Amr ibn al-‘As with an army to conquer Egypt ‘Amr defeated Muhammad and captured him, and Mu‘awiyah ibn Khudayj killed upon the order of ‘Amr, his dead body was placed in the belly of a dead donkey and burnt.
3-Muhammad ibn Abi Hudhayfah
Abu al-Qasim Muhammad was the son of Abu Hudhayfah ibn ‘Utbah of the ‘Abd Shams al-Qurayshi tribe, and his mother was Sahlah, daughter of Suhayl ibn ‘Amr of the ‘Amir tribe. His parents were among the emigrants to Abyssinia where Muhammad was born. Abu Hudhayfah was martyred in al-Yamamah in the combat with Musaylamah, the False (Kadhdhab). ‘Uthman adopted Muhammad as a son and brought him up so he grew up under ‘Uthman’s care.
When ‘Uthman became caliph, Muhammad asked his leave to go to Egypt to fight the infidels, and ‘Uthman gave him permission to do so. So Muhammad went there and when the people rose in rebellion against ‘Uthman, he too took a significant role in inciting the people and eventually attacked ‘Abd Allah ibn Sa‘d ibn Abi Sarh and defeating him drove him out of Egypt and held the rein of affairs.
The Egyptians willingly accepted his rule and swore allegiance to him and thus he became governor there.
When ‘Ali became caliph, he retained Muhammad in his position and Muhammad continued to rule until Mu‘awiyah who was on his way to Siffin to fight ‘Ali, but turned course to fight Muhammad. But Muhammad in this confrontation prevented him from entering al-Fustat, the first Egyptian city on the ash-Sham side, but when he found himself unable to make a stand against Mu‘awiyah he proposed peace to him.
In peace negotiations Mu‘awiyah agreed that Muhammad and his companions should be secure and leave Egypt. But when he departed with thirty of his friends from Egypt, Mu‘awiyah contrary to his promise and in an unmanly manner, took captive and imprisoned him in Damascus and he was eventually killed by Rushdayn, Mu‘awiyah’s slave.
Muhammad had had the benefit of association with the Prophet.
Now before dealing with the story of the uprising of Muhammad ibn Abi Bakr and Muhammad ibn Abi Hudhayfah, we must say that ‘Amr ibn al-‘As who conquered Egypt had held its governorship since ‘Umar’s time and a part of his duty was to collect taxes and act as the imam of the congregation. But this manner of governing did not last long in ‘Uthman’s time, and soon enough he was relieved of the task of collecting taxes, and ‘Abd Allah ibn Sa‘d ibn Abi Sarh was entrusted with this duty. ‘Amr ibn al-‘As was commissioned to deal only with the people’s religious matters and lead the congregation prayer. But soon after, he was relieved of this duty, too, and it was given to ‘Abd Allah, thus allowing his foster brother to perform both duties, and in this way ‘Amr ibn al-‘As was removed from the governorship of Egypt.
The uprising of the Egyptians
O ‘Uthman! We have come to you in protest of your deeds and the conduct of your governor.
People of Egypt
al-Baladhuri writes: After the peoples in various parts of the extensive realm of Islam joined together in their protests against ‘Uthman, and when ‘Abd Allah ibn Sa‘d ibn Abi Sarh held the governorship of Egypt on ‘Uthman’s behalf, Muhammad ibn Abi Hudhayfah and Muhammad ibn Abi Bakr arrived in Egypt and became united with Muhammad ibn Talhah
in their purpose.
On the morning of their arrival to Egypt, owing to his delay for the congregation prayer Muhammad ibn Abi Hudhayfah was compelled to perform it all by himself and recite aloud. When ‘Abd Allah ibn Sa‘d ibn Abi Sarh, who was present, heard his voice, he ordered to bring him to his presence after the completion of his prayer. When they took him to ‘Abd Allah ibn Sa‘d ibn Abi Sarh he asked Muhammad ibn Abi Hudhayfah:
-Why have you come here?
-To participate in the combat with infidels.
-Who is with you?
-Muhammad, son of Abu Bakr.
-I swear that this is not so. You have come to start a riot and rebellion.
Then he ordered to imprison both of them. So they had to ask the aid of Muhammad ibn Talhah to intercede for them with the governor so as not to prevent them from taking part in the combat against infidels. Thus ‘Abd Allah set them free and took part in the war himself. But as he was apprehensive of those two, he arranged to provide a separate ship for them and checked them from contact with the people.
But Muhammad ibn Abi Bakr fell ill and was unable to leave with the governor of Egypt. So Muhammad ibn Abi Hudhayfah too was compelled to stay until his friend recovered, and when he got well, both of them accompanied by a number of Muslims went to war.
During this time, owing to their constant contact and talk with the soldiers of Islam, they informed them of the caliph’s unjust administration, so that on their return from the war against enemies, they had enlightened the people’s hearts with hatred and rage against ‘Uthman and his misdeeds.
al-Baladhuri elsewhere writes:“While the governor of Egypt was severely reproaching Muhammad ibn Abi Hudhayfah and Muhammad ibn Abi Bakr, the son of Abu Hudhayfah turned to the people and said: The Egyptians should realize that we have left behind the holy war in the way of God, namely the combat with ‘Uthman.”
at-Tabari writes in his history:“In the same year that ‘Abd Allah went to war with infidels, the sons of Abu Hudhayfah and Abu Bakr, too, accompanied him, and at the same time these two kept on reminding the people of ‘Uthman’s misdeeds and unlawful actions and how he had even seen the traditions and ways of ‘Umar and Abu Bakr changed. They cited as an example the fact that he had appointed as governor (over the life and property of the Muslims) a man like ‘Abd Allah whose blood has been declared legitimate by the Prophet, and he has given asylum to those who had been driven away by the Prophet and has recalled them from their exile. Thus spilling ‘Uthman’s blood would be lawful. They harped so much on this topic that they turned the warriors of Islam against the government of the time.”
It is also said that Muhammad son of Abu Hudhayfah said to the people:“I swear to God that we have ignored the true jihad.”
They asked:“Which jihad are you speaking of?”
He said:“The combat and jihad against ‘Uthman.”
Then he described the misdeeds of ‘Uthman to such an extent that he turned everyone against the government and when they returned to their cities and homelands, the people spoke protestingly about ‘Uthman in an unprecedented manner.
What was effective in promoting the propaganda’s of the sons of Abu Hudhayfah and Abu Bakr, was the people’s dissatisfaction of the Egyptians and with the ways of ‘Abd Allah ibn Sa‘d ibn Abi Sarh, their governor, who abstained from no injustice towards them. He even went so far as to beat to death some of the chiefs who had complained of him to ‘Uthman.
at-Tabari and others have fully described the story of the Egyptians’ complaints of ‘Abd Allah ibn Sa‘d ibn Abi Sarh in ‘Uthman’s presence, asking Ibn ‘Udays to act as their spokesman. He reported all the misdeeds of ‘Abd Allah to ‘Uthman and stated how harshly he treats the Muslims and followers of other religions who live under Islam’s protection and oppresses them, and disregards the principle of right and fairness, and does whatever he himself wants, and when he is criticized for his deeds, he shows the caliph’s letter telling him what to do.
Imam ‘Ali’s endeavors for quenching
the fire of sedition
The emigrants and Ansar (helpers) gathered round Imam asking him to speak with ‘Uthman, advising him in order to quench the fire of sedition.
al-Baladhuri
Ibn A‘tham writes his book of history
: Some distinguished Egyptians came to Medina to complain of ‘Abd Allah ibn Sa‘d ibn Abi Sarh, and went straight to the Prophet’s mosque, where they met a group of the Prophet’s companions including both the emigrants and helpers. When they were asked the purpose of their journey to Medina, they answered:“We have come to complain of the injustice of our governor.”
‘Ali said to them:“Do not be hasty in your actions and judgment. State your complaint to the caliph and inform him of the matter. The governor of Egypt may have acted towards you according to the caliph’s instructions. Go to the caliph and explain your difficulties. If ‘Uthman is strict to him and removes him from his position, you will have attained your goal, and if he does nothing, and approves of his deeds, then you can decide what to do.”
The Egyptians thanked and blessed ‘Ali and added:“What you said is quite true, but we beg you to accompany us in our meeting with the caliph.”
‘Ali said:“You do not need my presence. It would be enough for you to see him and state your case.”
They said:“This is our purpose but we wish you to be present, too, and act as our witness.”
‘Ali said:“Your witness will be He who is stronger than me, more dominant over all people, and more sympathetic to His servants.”
The Egyptian nobles went to ‘Uthman’s house and asked permission to enter. When they were admitted, the caliph received them respectfully, and let them sit by him. Then he asked:“What have you come for? What has made you leave Egypt without my personal permission or my governors?”
They said:“We have come to complain of you and your deeds, and of what your governor does.”
Then Ibn A‘tham describes the evidence and reasons which that group presented to the caliph against ‘Abd Allah; Abi Sarh, and reports the conversation between them and ‘Uthman.
The Uprising of the people
of Medina against ‘Uthman
The wrong acts of ‘Uthman, his administrators and governors increased, and the people’s complaints and protests produced no result. A wave of objections and dissatisfaction spread over the whole of the Islamic realm and at last shook Medina, the capital of the government, too.
al-Baladhuri narrates these events as follows: When ‘Uthman became caliph, a number of the Prophet’s companions were not pleased with his rule since he had a special attachment for his relatives.
During his twelve years of caliphate, he gave governmental posts to the Umayyads who had not been associated with the Prophet, and they committed many unexpected acts which the companions could not tolerate and so they began to protest.
But ‘Uthman disregarded everything and reproached none of his agents, nor did he remove them from their posts. During the second six years of his rule he gave preference to his cousins over other Muslims and appointed them to such governmental positions which gave them a free hand over the people’s life and property. For example ‘Abd Allah ibn Sa‘d ibn Abi Sarh had been given the governorship of Egypt, and the subjects had repeatedly complained to ‘Uthman for ‘Abd Allah’s tyranny and oppression, asking for justice. At last ‘Uthman was compelled to write to him and intimidate him. But ‘Abd Allah did not abstain from his extreme harshness and even beat some of them to death.
When suffering and hardship passed beyond endurance and the Muslims could no more bear the misdeeds of ‘Uthman and those around him, those of the Prophet’s companions who were in Medina, wrote letters to their Muslim brethren in other cities and roused them to a holy war against ‘Uthman.
at-Tabari quotes the text of the letter as follows:“You have departed from Medina for the sake of jihad in the way of Almighty God and for propagating the religion of Muhammad, whereas he who governs you has ruined and destroyed Muhammad’s faith. Reconsider your position and make haste in strengthening the foundation of Islamic religion.”
In Ibn al-Athir’s narration the following sentence of the letter is mentioned:“Your caliph has destroyed Muhammad’s religion.”
In the commentary of Ibn Abi al-Hadid we see this phrase added at the end of the letter:“Depose him as a caliph.”
Thus the dissatisfied people came on him from every corner until he was killed.
al-Baladhuri writes
:“In the year 34 of Hijrah a number of the Prophet’s companions wrote a letter to their friends among other companions, complaining of ‘Uthman’s conduct and his altering the Prophet’s laws and traditions, and of the injustice of his agents towards the people. They criticized the caliph’s deeds and asked them to come hastily to Medina for a holy war in the way of God.”
In that year none of the companions were willing to defend ‘Uthman and take his side except Zayd ibn Thabit
, Abu Usayd as-Sa‘idi and Hassan ibn Thabit
and Ka‘b ibn Malik
. The emigrants and others gathered round ‘Ali and begged him to reason with ‘Uthman and advise and guide him. ‘Ali agreed and went to him and said:“The people have come to me and have told me many things about you and your deeds. I swear that I do not know what to say to you! Nothing is unknown to you that need be instructed and you are not in need of guidance. You know all that we know, and we have not got a lead over you to make it necessary to inform you. You have been associated with the Prophet and have benefited like us, from his words and experience. The sons of Abu Quhafah and al-Khattab were not worthier than you in the performance of good deeds, since you are closer to the Prophet in your attachment and kinship. Once you had the honour of being his son-in-law. So, come to yourself and fear for your life. You go ahead so blindly that it is very hard to give you a clear sight, and you have sunk in such ignorance that it is impossible to drag you out.”
‘Uthman answered:“I swear to God that if you were in my place, I would not reproach you, and would not blame you for favoring your kith and kin, or protecting your helpless relatives, or for appointing to jobs those who were appointed by ‘Umar! I ask you in the name of God to tell me had not ‘Umar appointed to governorship al-Mughayrah ibn Shu‘bah who had no merit at all?”
‘Ali said:“Yes, it is true.”
‘Uthman said:“Why is it then that you blame me now for appointing my relative, son of ‘Amir as governor?”
‘Ali said:“I must remind you that when ‘Umar appointed someone he dominated him completely, and trampled upon him before doing so. And when he received a report about his misdeed, he was strict to him, and summoned him, and showed him severity of action. But you have failed to do so, and have shown weakness and lenience to your kith and kin.”
‘Uthman said:“But they are not only my kith and kin, they are your relatives too.”
(since the Umayyads and Banu Hashim were cousins)
‘Ali said:“Yes, upon my life they are my close relations, but they possess no virtue and chastity and others have with me a greater superiority and merit.”
‘Uthman said:“Had ‘Umar not given governorship to Mu‘awiyah?”
‘Ali said:“Yes but Mu‘awiyah feared ‘Umar deeply, and was totally obedient to him. He was even afraid of Yarf ’, ‘Umar’s slave, more than of ‘Umar. But he is now stubbornly indifferent to you dealing with the affairs, and does what he likes. He does these things without informing you and says to the people: ‘This is ‘Uthman’s order!’ The people report these matters to you but you take no step at all!”
Then ‘Ali rose and went out. After his exit ‘Uthman went to the mosque, climbed the pulpit and said:“There is a shortcoming to every deed, and a defect in every task. The pest of this ummah and defect of this blessing are the cavillers, who appear to exhibit what you approve of, while in secret they perform such deeds that you disapprove! Like an ostrich they follow every noise and love the remotest watering-thought! By God, you people now criticize me for what you had submitted to in ‘Umar’s time and turn away from them, whereas ‘Umar trampled upon you and knocked you on the head and pulled out your root with his sharp tongue! You were so afraid of him that you bowed to his ugliness and beauty and were wholly obedient to him.
But you show insolence and rebel against me who am gentle and lenient to you and have withheld my hand and tongue from you.”
At this moment Marwan was about to say something but ‘Uthman ex¬claimed:“Be silent!”
Marwan ibn al-Hakam
As the subject of Marwan will come up often in subsequent chapters, we should introduce this distinguished personality who later on became one of the Umayyad rulers.
He is the son of al-Hakam ibn Abi al-‘As whom we introduced in the chapter on al-Walid and his governorship of Kufah. His by-name is Abu ‘Abd al-Malik, and he was a cousin of ‘Uthman as well as his son-in-law.
He was born before the capture of Mecca, and he was only a child when he accompanied his father to exile in at-Ta’if by the order of the Prophet. He remained in exile with his father and brothers until ‘Uthman’s caliphate, and then ‘Uthman brought them back to Medina, and kept Marwan close to him and entrusted him with the scribe office of his court.
Marwan’s presence and his influence on the caliph were the main factor of ‘Uthman’s misfortune, people’s dissatisfaction and eventually Muslims’ uprising against ‘Uthman. When the rebels besieged him and Marwan instead of treating them with moderation, rose to fight them, he was injured in the neck during the conflict and as a consequence one of the tendons of his neck was cut off and his neck remained awry to the end of his life and the people scoffingly nicknamed him“the crooked figure”
.
One day ‘Ali looked at him and said:“Woe to you, and woe to the ummah of Muhammad from you and your offspring’s!”
Marwan fought in the battle of al-Jamal in ‘A’ishah’s army against ‘Ali and when Mu‘awiyah became caliph, he made Marwan governor of Medina, Mecca and at-Ta’if, but dismissed him from this post in the year 48 of the Hijrah, and replaced him by Sa‘id ibn Abi al-‘As.
When Mu‘awiyah ibn Yazid ibn Mu‘awiyah died in ash-Sham and did not appoint anyone as his successor, a number of people in ash-Sham showed allegiance to Marwan, while ad-Dahhak ibn Qays al-Fahri and his friends in ash-Sham showed allegiance to ‘Abd Allah ibn az-Zubayr. Consequently fighting took place between Marwan and ad-Dahhak at Maraj Rahit of Damascus in which ad-Dahhak was killed and ash-Sham and Egypt came under the control of Marwan, and he married the wife of Yazid ibn Mu‘awiyah, Khalid’s mother, in order to bring everything under his complete domination.
One day Marwan was angry with Khalid and insulted him with a very obscene word about his mother. Khalid said to him:“You are a trusted traitor!”
and complained of him to his mother and reported what had happened. She was very angry at this insult to herself, and said to her son:“Keep this to yourself, and particularly let not Marwan know that you have reported it to me.”
Then in order to punish Marwan, she held a private session with her maids, and after divulging her plan, she made them her accomplice, and sat down waiting. When Marwan came in, Khalid’s mother and her maids rushed upon him and knocked him down. Then she picked up a pillow and placed it on his mouth and sat down on it until he died.
Historians have written that Marwan is one of the few people who have been killed by women.
A description of his thought and beliefs, will be given in later chapters for the reader to judge.
Pleaders for justice proceed to Medina
Do you not see how ‘Uthman intends to deceive and lead me astray by bribing me?
Muhammad son of Abu Hudhayfah
The chief of the Kufans was Ka‘b ibn ‘Ubdah an-Nahdi, that of the people of Basra was al-Muthana ibn Mukharrimah al-‘Abdi, and that of the Egyptians was Kinanah ibn Bishr ibn ‘Attab. They described ‘Uthman’s misdeed and the changes he had brought about and the pacts which according to God’s testimony he had violated. At last they decided not to remain silent, but to return to their respective cities and act as the spokesmen of this meeting and inform the people of the conclusion of their discussions, and let those who agreed with them know their plan which was to go to ‘Uthman’s house the following year and reproach him for his misdeeds. If ‘Uthman regretted his conduct and abstained from wrong deeds, all the better, otherwise the y would reach a final decision about him. This group acted upon this decision.
As the people of Egypt showed more fervor than those of other lands, in order to quench the flame of their revolution, ‘Uthman sent Muhammad ibn Abi Hudhayfah, a sum of 30,000 drachmas and a camel-load of clothes to silence the leader of the riot.
Muhammad ordered to exhibit the gifts in the mosque, and addressing the Muslims he said:“O Muslims! Do you not see how ‘Uthman intends to deceive and lead me astray by bribing me, and thus make me abandon my faith?”
‘Uthman’s action and Muhammad ibn Abi Hudhayfah’s reaction enhanced the Egyptians’ enmity for ‘Uthman and roused them for further criticisms, and so they turned more to Muhammad and chose him as their leader.
The money thus spent by ‘Uthman for this purpose could not prevent the Egyptians from their departure for Medina in compliance to the pact concluded in the mosque of al-Haram. On the contrary they left Egypt in due time for Medina in the company of Muhammad ibn Abi Bakr, while Muhammad ibn Abi Hudhayfah remained in Egypt. Meanwhile ‘Abd ar-Rahman ibn ‘Udays al-Balwi
accompanied by five-hundred Egyptians left for Medina in the month of Rajab, spreading the rumor that they intended to go on pilgrimage.
When ‘Abd Allah ibn Sa‘d ibn Abi Sarh, governor of Egypt, learnt of this matter, he quickly sent a messenger to Medina, reporting to the caliph the departure of ‘Abd ar-Rahman ibn ‘Udays and his friends for Medina, and stating that Muhammad ibn Abi Hudhayfah had seen them off as for as ‘Ajrud, while they had spread the rumor that they intend to make a pilgrimage to Mecca, whereas they have secretly told their friends that their departure was for the purpose of uprising against ‘Uthman and his overthrow or even death.
‘Abd Allah’s messenger covered the distance between Egypt and Medina in eleven nights and carried the message. Meanwhile the Egyptians proceeded towards Medina without halting and reached Dhu Khushub near that city and stayed there.
According to another narration ‘Abd Allah, after getting permission from ‘Uthman, left his seat of government following the Egyptians, and when he reached Ilah, he was informed that the Egyptians had besieged ‘Uthman in Medina and Muhammad bin Abi Hudhayfah has risen in his absence from Egypt. So he thought it expedient to return to Egypt to preserve his rule there.
On the other hand when Muhammad ibn Abi Hudhayfah learnt of the success of the Egyptians in Medina and their siege of ‘Uthman, he took the opportunity of ‘Abd Allah ibn Sa‘d ibn Abi Sarh’s absence and with the aid of his followers he rose and easily took control of Egypt, and the people willingly accepted his rule.
When ‘Abd Allah reached Egypt, his entry was checked by Muhammad and when he realized that he was faced with an accomplished fact, he decided to give up his rule over Egypt and went straight to Palestine and stayed there until ‘Uthman’s assassination.
at-Tabari, quoting az-Zubayr, writes
: The Egyptians wrote a letter to ‘Uthman from as-Suqya or Dhu Khushub which was delivered by one of them. But ‘Uthman gave no answer and ordered to expel the messenger in degradation from the palace. The Egyptians who had turned against ‘Uthman were six hundred in number and were divided into four groups, each under a commander, and ‘Amr ibn Badil (a companion of the Prophet) and ‘Abd ar-Rahman ibn Udays jointly acting as commander-in-chief.
The text of the letter written to ‘Uthman by the Egyptians is as follows:
“In the name of God, the Beneficent the Merciful.
As for the subject to remember that Allah does not change the conditions of a people until they change their own condition(198). Therefore we take God as witness and warn you from His wrath.
God has granted you this world. Therefore do not mar your next world, since you should not ignore your share in the hereafter and be forgetful of it.
Remember that we are enraged only in the way of God’s satisfaction and will only be pleased for His sake and now that we have risen in His way, we will not sheath our drawn swords and keep quiet unless you openly repent your past deeds and clarify your position for us.
We have thus informed you of our words and demands and God aids us in facing you.
That is all.”
‘Uthman concludes a pact with the rebels
al-Baladhuri writes
: al-Mughayrah ibn Shu‘bah asked ‘Uthman to give him leave to contact the Egyptians and inquire into their demands. The caliph gave him permission and when al-Mughayrah approached the Egyptians’ camp, they cried out:“O you one-eyed blind man! Go back, you shameless one! Go back, you wicked fellow!”
So al-Mughayrah had to return. ‘Uthman summoned ‘Amr ibn al-‘As and said to him:“Go and meet this group and invite them towards the Book of God and we will meet their wishes.”
Amr approached the Egyptians and greeted them and they replied:“May God remove your health from you! O enemy of God goes back! O son of Nabighah, go back!, we neither trust you nor can your grace be trusted.”
‘Abd Allah ibn ‘Umar and some of those present said to ‘Uthman:“The only person who can carry out this mission is ‘Ali ibn Abi Talib.”
When ‘Ali came, ‘Uthman said to him:“O Abu al-Hasan! Contact these people and invite them to the Book of God and His prophet’s traditions!”
‘Ali answered:“I accept this task only on condition that you promise me and take God to witness that you will fulfill whatever I promise them on your behalf.”
‘Uthman said:“I accept.”
So ‘Ali took his promise and his oath upon God’s testimony, which were the strongest he could secure, and then departed. When he faced the Egyptians, they cried out:“Go back, ‘Ali!”
But ‘Ali said:“No! I come forward and promise acting upon the Book of God and the fulfillment of your demands.”
Then he explained what had taken place between him and ‘Uthman, and promised that ‘Uthman would fulfill his promise. The Egyptians asked:“Do you guarantee it?”
He said:“Yes.”
So they said:“If this is so, we agree.”
Then some of the chiefs and dignitaries of Egypt accompanied by ‘Ali entered Medina and went to ‘Uthman’s house. They explained their purpose and reproached the caliph. ‘Uthman did not refute any of their objections and admitted all of them, and undertook to remedy them. The Egyptian deputies asked him to express it in writing and give it to them for a greater assurance. Re agreed and wrote the following pact in his own handwriting:
“In the name of God, the Beneficent, the Merciful.
This is an agreement that ‘Uthman, servant of God and Commander of the Faithful writes for that group of believers and Muslims who have been irritated with him, and he undertakes:
1-To act henceforth according to the Book of God and the Prophet’s tradition.
2-To reimburse the salaries of those which I have stopped.
3-To give grace to those who fear my rage and safeguard their freedom.
4-To bring back the exiled to their families.
5-To abstain from keeping the soldiers at the frontiers for a long time.
6-To divide the spoils of war among the warriors without any scruple or exception.
‘Ali ibn Abi Talib acts on behalf of ‘Uthman towards the believers and Muslims as a guarantor for the fulfillment of all these commitments.
The following persons testify the correctness of the above commitments:
1-az-Zubayr ibn al-‘Awam
2-Talhah ibn ‘Ubayd Allah
3-Sa‘d ibn Malik Abi Waqqas
4-‘Abd Allah ibn ‘Umar
5-Zayd ibn Thabit
6-Sahl ibn Hunayf
7-Abu Ayyub Khalid ibn Zayd.
Dated: Dhu al-Qa‘dah, 35 of the Hijrah.”
Then each group took a copy of the above pact and returned.
Muhammad ibn Abi Bakr
and governorship of Egypt
The accounts given by al-Baladhuri and others show that in addition to the above pact, ‘Uthman gave another document to the Egyptians in which he dismissed ‘Abd Allah ibn Sa‘d ibn Abi Sarh from the governorship of Egypt and replaced him by Muhammad ibn Abi Bakr.
al-Baladhuri writes: Talhah, ‘A’ishah’s cousin stood up and spoke harshly to ‘Uthman. ‘A’ishah, too, sent ‘Uthman a message to give the right of the Egyptians with the dismissal of ‘Abd Allah from his position as governor of Egypt. At this time ‘Ali entered and spoke on behalf of the Egyptians, saying:“These people want you to remove ‘Abd Allah from his position and appoint another person in his place. They accuse ‘Abd Allah of having spilled an innocent person’s blood too. Dismiss him and judge between them. If the accusation is true and ‘Abd Allah has committed such a crime, administer God’s law in his case and redress their right.”
‘Uthman said to the Egyptians:“You yourself choose someone as governor of Egypt and I will issue the decree.”
A group of the Egyptians made signs to each other nominating Muhammad son of Abi Bakr, and eventually asked ‘Uthman to issue the decree for his governorship.
‘Uthman accepted the proposal and issued a decree in Muhammad’s name, and commissioned a number of the Emigrants and Ansar to act as supervisors in this change of governorship between him and ‘Abd Allah ibn Sa‘d ibn Abi Sarh, and at the same time to investigate the claim of the Egyptians against ‘Abd Allah, and report their findings to ‘Uthman.
In this way both sides separated in perfect peace and reconciliation and the Egyptians returned to Egypt from Medina, fully satisfied with their mission.
‘Ali abandons his support for ‘Uthman
‘Uthman! I swear to God that lam certain that Marwan will bring about your annihilation and then cannot save you.
Imam ‘Ali
‘Uthman’s political repentance
When peace and reconciliation were made between the Egyptians and ‘Uthman with the efforts and mediation of Imam ‘Ali, concluded a pact under-taking to fulfill their wishes and after they returned fully satisfied, the Imam said to ‘Uthman:“Now stand up and speak to the people, informing them of your intentions and take God as witness to your sincere return and repentance; for, the conditions in most cities of Islam are wretched and convulsive, and everyone speaks of you and your conduct, and this time it is feared that the Kufans will rise in rebellion against you. Now you will turn to me to go and speak with them. But in such a case I will be unable to undertake such a task and they will accept no excuse from me. It could also be that the people of Basra may rise against you, and then if you ask me to go and negotiate with them and if I refuse to do so, you may accuse me of having broken the ties of relationship with you and of having trifled with your right.”
‘Uthman rose and went to the mosque, delivering a sermon, expressing regret and repentance, saying:“O people! I swear to God, I was aware of everything you criticized me for, and all I had done. I did everything with full knowledge, and never acted ignorantly. But so far I have been badly misled by my inner whims and desires and facts were shown me in an inverted way, ultimately leading me astray, and turning me away from truth and rightfulness.
I myself heard the Prophet say: Whoever is involved in a blunder, should repent, and anyone who commits a sin, should repent, and let not himself wander in deviation, and if he continues his injustice, he will belong to that group who have turned away from the path of truth altogether.
Now when I descend from the pulpit your leaders and dignitaries may come to me and state their proposals. I swear to God that I shall comply with their rightful wishes. There is no way which does not reach God, and all return to Him.
Let your select ones not turn away from proximity to me, and let them know that if my right hand does not obey them, my left hand will submit to them.”
The people were moved with compassion at ‘Uthman’s words and some of them even wept for his helplessness. At this time Sa‘id ibn Zayd said to him:
“O commander of the faithful! No one feels more compassion for you than I. Therefore, think of yourself and act upon what you have promised.”
Marwan’s obstruction
When ‘Uthman descended the pulpit and entered his house, he saw Marwan and Sa‘id and some of the Umayyads waiting for him. They had not attended the sermon in the mosque.
When ‘Uthman sat down, Marwan turned to him and said:“Would the Commander of the Faithful permit me to say something?”
Na’ilah, ‘Uthman’s wife, interrupted and said:“No! You had better say nothing and remain silent.”
Then she continued:“By God, the conditions are so tense and confused that people will rebel against him and kill him, too and make orphans of his children. In regard to the existing conditions he has made promises that would not be advisable not to keep.”
Marwan who was taken aback at this untimely meddlesomeness, turned to Na’ilah and said sharply:“What has it got to do with you? Your father departed this world when he could not even perform his ablution properly!”
Na’ilah shouted angrily:“Keep quiet, Marwan! You speak of fathers, and say something of my dead father, and lie about him. Rather it is your father whom no one can talk good about him. I swear to God that if your father were not ‘Uthman’s uncle and naturally the evil of an uncle is bound to affect his nephew, I would say something to you which you could never deny?”
Marwan was compelled to turn away from her and then turning to ‘Uthman, repeated his former request to speak, and ‘Uthman gave him leave to do so. Marwan said:“May you accept the blessings of my parents. How fine would it have been for you to utter those words when you possessed power and ability and when you were not so humble and abject. Then I would have been the first person to be pleased and to support you, and would even have aided you in that declaration. But alas! You uttered those words at a time when everything had quickened down and there was left no sign of the tumultuous torrent of your threatening power but foams mingled with straw on the earth. You stretched your arm of imploration towards them in complete abjectness and humility, and surrendered to them in full humbleness and helplessness. I swear to God that if you insist upon a sin for which you beg only God’s forgiveness, it would be far better than confessing your impotence to the people and expressing your repentance. If you wished to win people’s favour with your repentance, there was no need to confess your errors and sins. It is because of this expression of impotence and confession of your blunders that people have converged into masses threatening you.”
‘Uthman said to Marwan:“Go out and speak to them, for, I feel ashamed of talking to them!”
Marwan went out. The people had gathered there to state their wants and needs. When Marwan appeared at the door, he faced the crowd and said:“What is going on? Have you come for plunder? Shame on you! I see that everyone has brought his friend with him, but not those whom I expected to see! What is wrong? Have you sharpened your teeth for our government? The way you have rushed upon us shows that you intend to seize it from us! Go away! I swear to God that if you intend to attack us, you will receive such a punishment that you never expected and it will cost you heavily. What stupid people you are! Go back to your homes. You are wrong! We have never retreated before you, and will never surrender our power and rule!”
‘Uthman’s prudent wife
The people were perplexed at what they had heard the caliph promise an hour before, and what they were hearing now. What a difference between these two! It was difficult to find an answer. Some people went to ‘Ali and informed him of what had occurred. ‘Ali entered upon ‘Uthman in great anger and said:“Have you not yet put Marwan aside? Does he not still leave you alone? Does he intend to remove from you your religion and intelligence? And you move on like an abject and poor camel with a bent head towards wherever you are dragged? I swear to God that Marwan has neither a true faith, nor a sound common sense. I swear to God from what I see that Marwan will bring about your annihilation, and then cannot save you. You have trampled upon your honour and prestige, and you are captivated by the destiny of your conduct and deeds. I will not come here again and will have nothing to do with you, and will not blame you for your deeds.”
When ‘Ali left ‘Uthman’s house in that state of mind, Na’ilah, ‘Uthman’s wife, asked permission to speak when he gave her leave, she said:“I heard what ‘Ali said. He will not come here again. You have placed your hand in Marwan’s hand and let him drag you wherever he wants.”
‘Uthman said:“What do you think I should do?”
Na’ilah said:“Fear God Almighty, and follow the ways of Abu Bakr and ‘Umar. If you obey Marwan, he will cause your death eventually. Marwan, has no worth in people’s eyes, and it is because of him that they have turned away from you. Send someone to ‘Ali and invite him for reconciliation. He is your relative and people have seen no injustice from him.”
‘Uthman sent someone for ‘Ali but he abstained from coming and said:“I have told him that I would not go again.”
Meanwhile when Marwan learnt of Na’ilah’s words, he went to ‘Uthman, sat down and asked permission to speak. ‘Uthman gave him leave and he said:“This Na’ilah, this daughter of al-Farafasah...”
but ‘Uthman interrupted him and said:“Don’t speak of her since the consequence will be bad for you. By God, she is more concerned about me than you are and wishes me well.”
Thus Marwan had to remain silent. at-Tabari says in his book
: ‘Abd ar-Rahman ibn al-Aswad speaks of Marwan as follows: May God bring shame on Marwan! ‘Uthman came among the people and secured their satisfaction. This closeness with them and the purity of emotion so affected him that involuntarily tears came to his eyes on the pulpit and the people too wept with him. I noticed that his beard had become wet with tears, and at the same time he said:“O God! I beg your forgiveness! I beg your forgiveness! By God, if I were to be a bought slave, I would submit to it and be glad. When I go home, come to me. I swear to God I will no more conceal myself from you, and will not place a sentinel at my door! I will give you your right and even more and will satisfy you more than ever. I promise to keep away from me Marwan and his relatives!”
When ‘Uthman went home, he ordered to leave the door open and have no sentinel there. But Marwan went in with him and soon after he made the caliph go back on his word. He deceived him and resorted to such slyness as to dissuade him from his reconciliation with people and his intention to carry out his promises. Consequently ‘Uthman did not leave the house for three days feeling ashamed.
On the same day Marwan went out of ‘Uthman’s house and shouted at the people:“Shame on all of you except a few that I consider as friends. Go back to your houses. If the Commander of the Faithful wishes to see any of you, he will send for you otherwise no one has the right to leave his house.”
At this time I was looking for ‘Ali. When I entered the mosque I saw him sitting between the Prophet’s tomb and his pulpit and Muhammad ibn Abi Bakr and ‘Ammar ibn Yasir were sitting by him and reporting the matter of Marwan and his conduct towards the people. When ‘Ali saw me, he said:
-Were you in the mosque when ‘Uthman delivered his sermon?
-I said:“Yes,”
then ‘Ali asked:“Did you hear Marwan’s words, too?”
I said:“Yes.”
‘Ali then said:“May God help the Muslims! If I sit at home and have nothing to do with ‘Uthman, he will say: “You have disregarded me and my right and my kinship and have abandoned it. And if I interfere and speak to the people, Marwan comes forward and makes a toy of ‘Uthman despite his old age and the fact that he has been associated with the Prophet, and drags him wherever he wishes.”
We were talking when a messenger came from ‘Uthman saying that ‘Uthman wished to see ‘Ali. ‘Ali said loudly:“Tell him that I will neither come to him, nor will I mediate between him and the Muslims.”
His messenger returned to report ‘Ali’s words. ‘Abd ar-Rahman ibn al-Aswad continues his narration, saying: Two nights later I saw ‘Uthman coming from some place. I asked Natil, ‘Uthman’s slave:“Where does the caliph come from?”
He said:“From ‘Ali’s house.”
The following evening I visited ‘Ali who said to me:“Last night ‘Uthman came to my house claiming that he would no more return to the wrong acts of the past and will carry out all he had promised.”
I answered:“Did you do so after you spoke to the people from the Prophet’s pulpit and promised them all kinds of assistance and assured them of it all and then went home? Then Marwan came out of your house and abused and insulted the (hopeful) people and hurt their feelings.”
‘Uthman rose in annoyance and on leaving he said:“You have severed your kinship with me and humbled me and turned the people against me!”
‘Ali said:“I swear that I have been more of a friend and supporter to you than anyone else, and have kept you away from people’s molestation. But wherever I humbled myself for your sake, Marwan has come up and you, have accepted his words and ignored my efforts and guidance.”
‘Ali says that Then ‘Uthman left for his house.
‘Abd ar-Rahman says: Thenceforth I did not see ‘Ali having anything more to do with the business of the caliphate or defend it as he had done before.
‘Uthman is besieged
God knows that I noticed in ‘Ali’s visage signs of pity and compassion for ‘Uthman.
Ibn ‘Abbas
We read that Imam ‘Ali repeatedly and sincerely stood up to save ‘Uthman and negotiated with his representatives from one side and the oppressed people as the other side as mediator, in order to quench the fire of revolution and keep the caliph immune. But despite all his efforts, whenever, ‘Uthman promised to fulfill the wishes of the people and put an end to the domination of the Umayyads oppressors over the life and property of the Muslims, he was led astray by his unwise the Umayyads companions headed by Marwan. Thus he would break his promises, with the consequence that renewed riots began once again and ‘Uthman had to call on ‘Ali to his aid. But the weakness and incapability’s of ‘Uthman went so far that the Imam had to abstain from further aid and leave the caliph to himself to deal with the situation and let him and his adviser Marwan and other Umayyad chiefs reach an agreement with the people who had besieged him to secure their rights and see justice done, and accepted no promise but his abdication.
‘Ikrimah, quoting Ibn ‘Abbas, describes as follows the account of ‘Uthman’s siege: They besieged ‘Uthman twice. The first time he was in siege by the Egyptians for twelve days which ended with the mediation of ‘Ali at Dhu Khushub. I swear to God that ‘Ali endeavored with perfect sincerity to save ‘Uthman and spared no effort in this way until they vexed him with ‘Uthman. The reason was that Marwan, Sa‘id and their relatives instigated ‘Uthman against ‘Ali and he believed their words and even confirmed them. They said to him:“If only ‘Ali desires, no one dares to approach and criticize you.”
Meanwhile, ‘Ali gave advice to ‘Uthman and guided him and spoke harshly of Marwan and his relatives with him. They, in their turn, were uneasy at this conduct of ‘Ali and said to ‘Uthman:“Though you are his Imam and leader and have priority over him and are his cousin and near of kin, he speaks thus to your face. Then what would he not say behind your back?!”
They uttered so many remarks of this kind to ‘Uthman that at last ‘Ali broke off his contact with him and abstained from cooperating with him.
Ibn ‘Abbas said: On the day that I left Medina for Mecca, I visited ‘Ali and told him that I was ordered by ‘Uthman to go to Mecca. ‘Ali said:“ ‘Uthman does not really wish anyone to advise him. He has collected round him a number of mean and ill-natured individuals who have seized some lands and earmarked their taxes and tributes for themselves, plundering the products of people’s labors.”
I answered:“Owing to his kinship with us it would be right and fitting that you should rise to defend him and no excuse is acceptable from you m this matter!”
Ibn ‘Abbas concludes, saying:“God knows that I noticed in ‘Ali’s visage signs of pity and compassion for ‘Uthman, and at the same time I saw that this matter was too heavy for him.”
‘Ikrimah says also: One Friday, ‘Uthman climbed the pulpit of the mosque and praised God the Almighty. At this moment a man rose and exclaimed to ‘Uthman:“If you are truthful, make the Book of God your guide and carry out its decrees.”
‘Uthman told him to sit down and he did so. But he stood up again and protested. ‘Uthman told him again to sit down, and he did so. But he stood up again and protested. ‘Uthman told him again to sit down. At last he ordered to force him to sit down. Meantime differences arose among the people and they began to attack each other with pebbles so insistently that the air was full of them, with the result that ‘Uthman fell down unconscious from the pulpit, and they carried him home. At this time one of his servants came out of the house, carrying a Qur’an and recited the following verse aloud
:
“Surely they who divided their religion into parts and became sects, you have no concern with them; their affair is only with Allah, then He will inform them of what they did.”
‘Ali hurried to ‘Uthman’s house and found him unconscious and surrounded by the Umayyads. He asked what had happened. They said:“ ‘Ali! You have brought death upon us and caused this to the caliph! By God! If you attain your wish, we will make this world a bitter place for you!”
When ‘Ali heard this remark, he left ‘Uthman’s house in great anger and annoyance.
‘Ikrimah also says
: The people of Medina wrote to ‘Uthman, describing his misdeeds and insistently demanded his repentance. They had sworn that they would not give up unless he acts upon what is prescribed by God, and grant it to them, otherwise they would kill him.
‘Uthman who was frightened for his life discussed the matter with his wife, children and Umayyads companions saying to them:“You see that I am placed under pressure from every side and the sparks of public rebellion surround me intensely. What can I do?”
They all suggested that ‘Ali should be sent for to talk with the people and make promises to them and treat them leniently until reinforcement is provided to support him.
‘Uthman said:“The people will no longer be deceived and they won’t accept any excuses. The first time I made promises to them I did not act up on them. This time they are bound to seize a divine pact from me and demand a survey, and if I agree, they will want its fulfillment.”
Marwan said:“O commander of the faithful! To approach them and secure their approval is better than engaging in conflict with them until you are in a strong position. Promise them whatever they ask, and in your talk with them, be as lenient as you can. Anyway as they have rebelled against you, your pact and promise to them are not so valid and binding!”
‘Uthman agreed and sent for ‘Ali. When he arrived ‘Uthman said to him:“You have seen what the people have done and what I did. You also know my situation. I do not feel secure for my life from this crowd. Use whatever means you can to ward off their evil from me! May Great God be a surety that I will give them whatever they want from me and my relatives, even if my blood is shed in the process.”
‘Ali replied:“The people require your justice more than your blood. You should know that behind this door and against you I have seen a people who will by no means speak of agreement and compromise with you until their right is secured. You had concluded a pact with them and took God as witness to abandon your past acts which had been the main factor of their rage. And I calmed them down because of the promises you made. But you have not acted upon any items of your promise. Do not try to deceive me this time, and do not feel happy with something chimerical. For, if I decide to get in touch with them this time, I shall judge according to the exigency of right and justice and will grant them their right.”
‘Uthman said:“I accept. Make promises to them. I swear to God that I will fulfill them.”
‘Ali came out and said to the people:“ You have asked for your right, and you have secured it. ‘Uthman has accepted and promised to observe right and justice towards you on behalf of himself and others, and to abstain from whatever is contrary to your wish. Believe his words, and emphatically ask him to fulfill them.”
The people said:“We agree, but give us some assurances for we do not trust his words without action!”
‘Ali said:“You are right,”
and then he went back to ‘Uthman and informed him of what had taken place. ‘Uthman said:“Arrange for a reprieve between us by which I may comply with their demands. For, I do not have the power to fulfill all their wishes in one day.”
‘Ali said:“The matters which are related to Medina require no reprieve, but as for other cities the grace period is the time when your instruction reaches them.”
‘Uthman answered:“that is true. Nevertheless ask for three days’ grace even about what is related to Medina.”
‘Ali said:“Very well”
, and then went Out and informed the people. Then a pact was concluded between them and ‘Uthman to the effect that he would redress the rights of the oppressed within three days, and remove the agents who are disliked by the people. In that pact he had called God to witness the strongest agreement which could be received from a servant and the fulfillment of his promise. It was testified by a group of Emigrant and Ansar chiefs. Thus the Muslims ended their antagonism to ‘Uthman and went away hoping for the fulfillment of the pact.
But with the dispersion of the crowd, ‘Uthman did not remain idle, and instead of granting their demands, he was engaged in collecting forces and war equipment for confronting the people, and formed a large army with the captives who belonged to the government.
When the three days’ grace was over and there came no sign of the fulfillment of ‘Uthman’s promises, nor of the removal of any of his agents, the people rose up in rebellion once more. ‘Amr ibn Hazm al-Ansari informed the Egyptians at Dhu Khushub of the non-fulfillment of ‘Uthman’s promises, and a fresh revolution. They accompanied him to Medina, and sent deputies to ‘Uthman. When they entered, they said:“Have you not repented your past deeds, and promised upon God’s testimony to abstain from whatever has roused the people’s rage and hatred?”
‘Uthman said:“Yes, and I still uphold that pact.”
They said:“If this is so, what is this letter that you have written about us to ‘Abd Allah, your agent in Egypt? We have seized it from your messenger!”
He said:“I have done nothing and I know nothing of what you say.”
They said:“Your messenger was riding your special camel, and the letter is in the handwriting of your secretary and bears your seal as a caliph!”
He said:“As for the camel, it may have been stolen. Moreover two handwritings may look alike and the signature or the seal may be forgery!”
They said:“we are not hasty in your affairs, though we consider you as accused. Nevertheless, we ask you to remove the evil of your debauchee agents from us, and place as governor over us someone whose hands are not polluted with our life and property.”
He said:“What a position would I have if I remove an agent that you dislike and appoint someone as governor that you like? In that case everything will be in accordance with your order, and I will be a good-for-nothing fellow!”
They said:“By God! You must either do these things or retire as caliph. If you show my resistance we will kill you. Think well and fear for your life!”
He said:“Forget this idea that I would relinquish my position as caliph. I shall never disrobe myself from the garment, which God has placed on my body!”
A strange letter
Cut off their heads and their hands, and let them write in their blood, and then hang their bodies on date-palms.
A letter from ‘Uthman to the governor of Egypt
Now let us see what was the strange letter of which the Egyptians spoke as a definite evidence of the caliph’s revelation of his promise and his obstinacy, and how it came into their hands.
If you remember, the first time that ‘Uthman was besieged by the Egyptians, he showed a desire to make peace with them through ‘Ali’s mediation, and repented his past deeds. The Egyptians, too, on their part promised not to molest him on condition that he should be just to them and remove ‘Abd Allah ibn Sa‘d ibn Abi Sarh and replaced by Muhammad ibn Abi Bakr as governor of Egypt and dispatched a number of Emigrants and Ansar there to investigate the Egyptians’ complaints of the dismissed governor.
The Egyptians accompanied these supervisors of ‘Uthman’s reform project to Egypt and when they reached Ilah
or a few miles near it, they noticed a rider behind them proceeding in the same direction. They inquired as to his identity and destination. The rider who was a black man, introduced himself as ‘Uthman’s slave and said he was carrying a verbal message for ‘Abd Allah ibn Sa‘d, governor of Egypt.
Some of the Egyptians thought it advisable to search him in case ‘Uthman had issued an order contrary to expectation to ‘Abd Allah. When they found nothing in his baggage they decided to leave him alone. But Kinanah ibn Bishr said:“By God! I won’t let you act so carelessly until I search inside his water-skin.”
They said:“God be praised! Could it be possible that he has got something there?”
He answered:“People’s cunning takes different forms, and one is not secure from slyness and deceit.”
Then he untied the water-skin and poured down the contents and suddenly a bottle fell out in which there was a lead pipe inside which there was a letter containing the following points:“When ‘Amr ibn Badil comes to you, seize him and cut off his head, and cut off the hands of Ibn Udays, Kinanah and ‘Urwah and let them writhe in their blood until they die! After their death hang their bodies on date-palms.”
When the Egyptians read the contents, they said:“It is now lawful to spill ‘Uthman’s blood.”
They turned back towards Medina, met ‘Ali and narrated the matter and gave ‘Uthman’s letter to him.
‘Ali showed the letter to ‘Uthman and asked him what he meant by it. ‘Uthman swore that he had neither written the letter, nor did he know of it. He added:“The handwriting is my secretary’s, and the seal resembles mine!”
‘Ali asked:“Whom do you suspect then? Whom do you accuse?”
‘Uthman answered:“I accuse you and my secretary!”
According to another narration he said:“I accuse you since the people obey you and you do not disperse them from around me!”
‘Ali in great anger went out and as he was leaving he turned to ‘Uthman and said:“Maybe it was your own order.”
It is also said that the Umayyads said to ‘Ali on that occasion:“O ‘Ali! You have ruined us and incited the people to revolt against us!”
‘Ali answered:“You stupid fools! How could I have a hand in this when I dispersed the people from around ‘Uthman and many times tried to adjust his affairs? What else can I do?”
Then he turned back and leaving he said:“O God! You know that lam innocent of what they attribute to me. If meanwhile ‘Uthman’s blood is shed, I have no responsibility at all.”
The caliph’s seal was usually kept by Hamran
and when he was exiled to Basra by ‘Uthman, he took it from him and gave it to Marwan. It is also said about the letter which was seized by the Egyptians that Marwan as the caliph’s seal-keeper had a direct hand in it and ‘Uthman had no knowledge of it.
When the Egyptians showed the letter to ‘Uthman, he denied his knowledge of it and said:“It is a forgery!”
They said:“Is it not in your secretary’s handwriting?”
He said:“It is but he who has written it without my order.”
They said:“Your slave has been its messenger!”
He said:“It is true, but he has left Medina without my permission.”
They said:“But he was riding your special camel.”
He said:“The camel must have been taken without my knowledge and leave.”
They said:“There are two alternatives: either you are telling the truth, or lying and this is your own doing! If this letter is written to ‘Abd Allah ibn Sa‘d ibn Abi Sarh and you are lying, you deserve being deposed since you have given this order to shed our blood without having any reason for it. But if you are telling the truth and know nothing of the letter and of your slave and camel, then you deserve removal from the caliphate on account of your weakness and negligence about the affairs and allowing your wicked relations to interfere in the affairs of the Muslims; for it is not proper and advisable to have you as Emir and leader when others make use of your weakness and ignorance.”
They added:“You have during you rule unjustly lashed a number of the Prophet’s friends and companions and other Muslims only on the charge of advising and guiding you and for reminding you to return towards right and justice. Now the time has come for you to prepare yourself for punishment!”
‘Uthman answered:“Firstly even an Imam and leader may occasionally blunder, but I shall never place myself at your disposal for punishment; for, if I were to pay personally the punishment of every innocent and oppressed person, I myself would be destroyed.”
The Egyptians said:“You have committed many great and undesirable misdeeds, each of which alone deserves your deposal, and when you have been spoken to you have uttered a verbal repentance and expressed regret and penitence for your conduct. But contrary to all expectations you have fallen back on the same and similar deeds and violated your repentance. When we have come to you to redress our rights and do justice, you have resorted again to regret and repentance to keep our minds away from the subject. At that time Muhammad ibn Muslamah severely reproached our conduct towards you but at the same time he guaranteed the fulfillment of your promise. But when this time you summoned him for mediation between us and yourself, he refused your request, and kept away from you, and said: ‘I will no longer interfere in his business.’ Anyhow on the first occasion we yielded and returned to give you no excuse, and waited hopefully for the fulfillment of your promises and relying on Great God-Whom you took as witness. But after all that repentance and affability and to our great astonishment we found a letter written by you to your agent about killing us and cutting off our hands and hanging our bodies. Now you pretend that you know nothing of it, whereas that order was carried by your slave riding your personal camel and in the handwriting of your secretary and bearing your seal as a caliph.
Now in view of what we have seen of you in the past and of the injustice of your verdicts, of earmarking public funds for yourself and your relatives, and the fact that you expressed regret and repentance and violated it and have fallen back on your former deeds, no one but you can resort to such ugly deeds, which are contrary to right and conscience.
On the first occasion we let you free, which was a wrong decision. For we should then have removed you from your position, and replaced you by one of the Prophet’s friends who, unlike you, had committed no wrong and had not been tarnished with accusation.
Now leave to us the position of caliphate and retire, since this retirement is the most peaceful solution which will benefit both parties.”
‘Uthman said:“Have you nothing more to say, and have you said all you want?”
They said:“Yes!”
then ‘Uthman continued:“After praising God, let me say that you have disregarded justice and fairness in your words, and have hastily issued a verdict which is far from right and equity.
When you say that I should retire, you should know that I shall never remove from my body the garment that God has placed on it, and will never put aside the task by which He has honoured me and selected me out of all people. But I repent and abandon misconducts, and will never engage in actions which are disposed by the Muslims; for, I swear to God that I desire His favour and fear His wrath.”
The Egyptians said:“If this were the first time you had blundered and then repented and were steadfast in your repentance and did not resume your misdeeds, it would have been incumbent upon us to accept your proposal and leave you alone. You are well aware that despite your many wrong deeds in the past, we accepted your first repentance and did not molest you, having no more anxiety and never supposing that you would write something against us to your agent, ordering our death, as you have done and as it is proved by your letter. Now what assurance can we have about you and your conduct, while we have tested you and found you to be perfidious? You do not repent a sin without committing that sin again. You should realize now that we will not return without deposing you and replacing you by someone else. If your followers and relatives decide to confront and massacre us, we will resist and fight them to death until we overcome and kill your or be killed in the process.”
‘Uthman answered:“As for my abandoning my position as ruler, it is an impossible thing; for, even if you hang me, it would be far easier to give up the position which God has granted me as caliph. As for your claim that you will fight those who aid me in killing you, I do not order anyone to fight you, and if meanwhile someone rises in my support, it is not I who have given such an order. Upon my life, if I intended to fight you, I would have issued a written instruction to the Islamic armies about this matter and would have filled Medina with soldiers and warriors, or I would have sought refuge in Egypt or Iraq. Nevertheless, think of yourselves and if you have no pity for my life, fear for your own; for, if you shed my blood, much bloodshed will follow!”
When the Egyptian deputies departed, ‘Uthman summoned Muhammad ibn Muslamah and asked him to bring back the Egyptians. Muhammad answered:“By God I cannot lie to them twice in one year!”
al-Baladhuri writes
: The Egyptians were within twelve miles of Medina when they saw the caliph’s messenger hurriedly going towards Egypt. When they found the letter Muhammad ibn Abi Bakr held a session in the presence of the Emigrants and Ansar and read the letter to them, the content of which was as follows:“When Ibn Abi Bakr and so and so came to you, use every trick in order to kill them, and destroy the writ of Muhammad ibn Abi Bakr’s governorship and until my next notice keep your position as governor, and imprison anyone who intends to come and complain to me.”
When the Egyptians heard the content of the letter, they were full of rage and fury, and hastily returned to Medina. Muhammad first got a few of his companions to put their seals on the letter, and when they reached Medina, they assembled ‘Ali, Talhah, az-Zubayr, Sa‘d and all the Prophet’s companions and narrated the story of ‘Uthman’s messenger and the letter, and recited its contents to them. When the session was over, not one of those present was left who did not express his vexation and hatred at this lowly action of ‘Uthman and this matter added to the painful reminiscences about Ibn Mas‘ud, ‘Ammar ibn Yasir and Abu Dharr, enhanced their range and dislike towards ‘Uthman.
The companions departed for their homes, feeling exceedingly vexed at these successive events and at ‘Uthman’s attitude and his letter about the Muslims.
The people besieged ‘Uthman, and Ibn Abi Bakr assisted by Talhah asked the aid of the Banu Taym tribe and others for a clash with ‘Uthman, and meanwhile ‘A’ishah continued to hurt ‘Uthman with her bitter tongue.
It is stated in al-Bad’u wa at-tarikh
Muhammad ibn Abi Bakr, Talhah, az-Zubayr and ‘A’ishah were among the most stubborn opponents of ‘Uthman. The Emigrants and Ansar, too, left ‘Uthman alone and had nothing to do with him and were completely indifferent towards the difficulty that had arisen for him. In the mosque ‘A’ishah protested to ‘Uthman and enumerated his misdeeds, and by exhibiting a hair of the Prophet and his robe and shoes to the crowd cried out:“How soon you have ignored and forgotten the way and tradition of the Prophet!”
When ‘Uthman heard these words, he began to speak ill of Abu Bakr’s household, and uttered many abuses and was so enraged that he did not know what to say.
The leaders of the opposition against ‘Uthman were three members of the Banu Taym tribe, namely ‘A’ishah, her brother Muhammad and her cousin Talhah. As historians write, many times there occurred very sharp and violent clashes between ‘A’ishah and ‘Uthman. For instance al-Ya‘qubi writes in his book of history
: ‘Uthman was speaking on the pulpit the Prophet would give sermons when ‘A’ishah suddenly held one of the Prophet’s shirts and showing it, cried out loudly:“O Muslims! This is the Prophet’s garment which is not yet old and worn Out. But so soon has ‘Uthman forgotten and abandoned the way and tradition of the Prophet!”
‘Uthman who was taken aback at the unexpected outcry of ‘A’ishah, felt obliged to resort to the Qur’an. So he recited the following verse of the Qur’an in answer to her:
“If Thou turn not away their (women) device from me, I will yearn towards them and become one of the ignorant.”
‘A’ishah’s historical verdict
Kill ‘Uthman, this stupid, Jewish old man, since he has become an infidel.
‘A’ishah
‘A’ishah who had a deep rancor for ‘Uthman and wished Talhah, her cousin, to take over the leadership, made utmost use of people’s rebellion and siege of ‘Uthman and issued her historical verdict for his death.
Ibn A‘tham writes about this matter in his book
: When ‘A’ishah realized that the people were determined unanimously to kill ‘Uthman, she addressed him like this:“O ‘Uthman! You misused the Muslims’ public fund for yourself, and gave the Umayyads a free hand over their life and property and appointed them to governmental posts, and thus placed the ummah of Muhammad in straitened circumstances. May God seize from you heavenly favour and blessing.(215) If it were not for the fact that you pray five times a day like other Muslims, they would have cut off your head like a camel.!”
When ‘Uthman heard her words, he recited the following verse of the Qur’an
:
“Allah sets forth an example to those who disbelieve the wife of Noah and the wife of Loot; they were both wives of two of Our righteous servants, but they acted treacherously towards them, so they availed them naught against Allah, and it was said: Enter both the fire will those who enter.”
Thus with this smashing verse ‘Uthman answered ‘A’ishah, who was a hot-tempered and unruly woman and could never control herself in anger.
This answer of ‘Uthman and his letter which was seized by her brother on the way to Egypt in which order had been given for the death of himself and his companions, roused ‘A’ishah, who was devoted to her relations, so violently that she openly and daringly issued the verdict for ‘Uthman’s death and his infidelity.
She cried out:“Kill this “Na‘thal” for his infidelity.”
As soon as these words were uttered by her, they acted as a flame to a heap of dry grass and were repeated by each person to another. This verdict was quoted by all those who never expected it and dared not utter it for their fear of the Quraysh leaders in Medina.
Now let us see what the word“Na‘thal”
means. The following are the meanings of the word“Na‘thal”
as found in the dictionary:
1-A male hyena
2-Stupid and ignorant old man.
3-In Egypt: a man with a long beard had this name.
4-In Medina: a Jew who had such a name and ‘Uthman was likened to him.
It should be said that to ‘A’ishah who was very intelligent, not only was this word familiar in its various meanings, but also owing to her natural eloquence and fluency of expression she concentrated all its meanings in that short and decisive sentence and flung it like a deadly arrow straight at ‘Uthman to remain as a lasting stain on him and his character.
That short sentence was used by the enemies of ‘Uthman as a maxim, and even after the caliph was overthrown and killed on the basis of that very verdict, the word“Na‘thal”
continued to be used for a long time by his enemies, and has been recorded in history.
al-A‘war ash-Shanni speaks of it in his poem as follows
:
“I am wearied of both Na‘thal ‘Uthman and son of Sakhr, Mu‘awiyah.”
Muhammad ibn Abi Siarah ibn Abi Zuhayr al-Qurayshi says in his poem
:
“We killed Na‘thal ‘Uthman in the name of tradition when he checked the advance of our glittering banners!”
And when ‘Amr ibn al-‘As recited the following line in the battle of Siffin:
“Bring back to us our master (meaning ‘Uthman) as he was,”
The Iraqis answered him as follows:
“The swords of Madhhaj and Hamdan prevented Na‘thal ‘Uthman from returning safe and sound.”
‘Amr ibn al-‘As exclaimed again:
“Restore to us our master, and that is enough for us.”
The Iraqis answered
:
“How can we restore Na‘thal to you now that he has gone rotten and decayed?”
A survey of ‘A’ishah’s verdict
Although before ‘A’ishah’s issue of the verdict for killing ‘Uthman there existed a slight hope of reconciliation and compromise between him and the people through the mediation of ‘Ali and others, yet with her explicit order there was an end to that hope and ‘Uthman’s death became inevitable.
We know that ‘A’ishah had secured that strong position since the time of the two elder caliphs; for they showed such a respect and homage to her and consulted her in high matters that she found an exalted rank in the Muslims’ eyes.
Moreover, what enhanced the effect of her verdicts and orders, was her particular opportunism and the perfect readiness of its enforcers. For example she issued the order for ‘Uthman’s death at a time when there existed a violent difference and conflict between the Umayyad leaders who ruled the land on the one hand and other classes of Muslims on the other and the flames of sedition and riots in various parts oft he country seriously threatened the center and seat of the caliphate. We have narrated some of these events, and avoided further details for the sake of brevity.
The issue of the verdict left two alternatives for all the Muslims including the Prophet’s companions and others who wished to carry it out with determination, namely: war or neutrality. For war, too, there existed two ways: either to fight on the caliph’s front which was besieged by the people and against them, or to join the ranks of the people and take part in the revolution against the caliph and his government ‘Ali ibn Abi Talib and Sa‘d ibn Abi Waqqas of the council of six remained neutral but Talhah and az-Zubayr took sides with the people and also acted as commanders of the rebels.
Those who called ‘Uthman“Na‘thal”
The word“Na‘thal”
became a publicly used terminology and ‘A’ishah’s verdict about killing ‘Uthman a slogan. Although she is the first person who used that word for ‘Uthman and made it common, but in his life time, too, those who were deeply annoyed with him, used it to his face. One of these people was Jabalah ibn ‘Amr as-Sa‘idi
. at-Tabari writes: Jabalah was standing in front of his house and had a chain in his hand when ‘Uthman passed by him. Jabalah said to him:“O, Na‘thal! By God, I will kill you and will put you on a camel and send you straight to hell!”
al-Baladhuri writes: While Jabalah had a chain in his hand, ‘Uthman arrived and Jabalah said:“Do you see this chain? I will throw it round your neck, unless you abandon your companions! You have made the market of Medina a fief of al-Harith ibn al-Hakam and have done this and that!”
Jabalah’s protest to ‘Uthman was due to the fact that ‘Uthman had left the affairs of the market of Medina in the hands of his cousin al-Harith, and the latter bought all the strategic goods which came to Medina, seemingly in the name of the caliph, and then sold them at any price he wished for any profit he desired. In fact he gained huge profit in this way, having no competitor in this process, and no one dared to express any objection.
Moreover, al-Harith, owing to his kinship to ‘Uthman, and his position as caliph, enjoyed an extraordinary influence and blackmailed other merchants and committed illegitimate and inhuman acts. The tradesmen and merchants had repeatedly complained to ‘Uthman and had discussed with him the bullying acts of al-Harith to persuade him to cut short the hands of his favorite cousin from the control of the Medinan market and remove his molestation of the people there. But ‘Uthman paid no attention to their demands and took no step against al-Harith.
The supporters of ‘Uthman and those who considered that their lordship and enormous wealth depended on the people’s silence and unquestioned obedience towards the absolute power of the caliph, and in order to preserve that scarecrow, named ‘Uthman in power insistently asked Jabalah to abandon his opposition to ‘Uthman and not to harp on his misdeeds. But he strongly rejected their suggestions and said:“Yes, by God, I am never prepared to follow your wish, and thereby stand remorsefully and dejectedly of the just threshold of God on Resurrection Day and exclaim: O God! I had no alternative or option but to hear and obey the commands of my chiefs and thus they brought about my unhappiness and perversion.”
at-Tabari writes elsewhere: One day ‘Uthman passing by a group, greeted them and they returned his salutations. Jabalah was among them and he asked others:“Why did you respond to the greeting of a man who has committed so many misdeeds?”
Then he turned to ‘Uthman and said:“By God, I will throw this chain round your neck, unless you dismiss your wrongful agents and drive them away.”
‘Uthman asked:“Which ones are you speaking of? I swear to God, I have not made anyone my own favorite nor have shown any discrimination.”
He said:“How can you make such a claim, while you have made such men as Marwan, Mu‘awiyah, ‘Abd Allah ibn ‘Amir ibn Kurayz, ‘Abd Allah ibn Sa‘d and others favorites and brought them close to your administration? Among them are such individuals of whom the Qur’an speaks reproachfully and whose blood is considered by the Prophet lawful to shed!”
‘Abd Allah ibn ‘Amir was a cousin of ‘Uthman on his mother’s side, for, Arwa, ‘Uthman’s mother was the daughter of Kurayz. As to how the governorship of Basra was granted to ‘Abd Allah, there is an interesting story connected with it. One day Shabal ibn Khalid, half-brother of Ziyad ibn Abihi and son of Sumayyah Ma‘rufah, arrived when the Umayyad chiefs were sitting around ‘Uthman, and said:“Is there no one among you who desires to be as wealthy as he is? Is there no obscure person among you who wishes to be as famous as he is? Is there no one among you who... Is there no one among you... that you have had to hand over Iraq as fief to Abu Musa al-Ash‘ari (who is not of the Quraysh line and Mudar tribe and belongs to the Yemen tribes?”
‘Uthman who was moved by Shabal’s words, immediately granted the governorship of Basra to his sixteen year old cousin, ‘Abd Allah ibn ‘Amir ibn Kurayz, and removed Abu Musa al-Ash‘ari from that position.
at-Tabari quotes Hatib, saying
: I was present on the mosque one day, and ‘Uthman was leaning on the Prophet’s staff, which was held in sermon times by Abu Bakr and ‘Umar, and speaking when Jahjah suddenly cried out:
“Na‘thal! Descend from the pulpit!”
Abu Habibah says: Jahjah al-Ghifari rose and exclaimed:“O ‘Uthman! We have prepared for you a feeble camel, a cloak and a chain! Descend from the pulpit! We will cover you up in the cloak, and put the chain round your neck and mount you on the camel and will send you to the volcano mountain!”
‘Uthman said to Jahjah in answer:“May God make you and what you have prepared for me uglier!”
The narrator says: Jahjah did not address these words in private to ‘Uthman, but he did so in public, and at this time ‘Uthman’s supporters and kinsmen surrounded him and took him home. Abu Habibah says:“This was the last time I saw ‘Uthman.”
It is said that after this incident he did not leave his house more than one or two times, for, after that he was arrested by the people and assassinated.
‘Uthman turns to ‘A’ishah for help
When ‘Uthman ignored the people’s demand and ‘A’ishah issued the verdict of his death, the people besieged him. Meanwhile the people of other cities who bad been driven to extremities by the oppression of ‘Uthman’s agents, after receiving her letters inciting them to rise against the caliph, proceeded to Medina to carry Out her order.
Talhah, ‘A’ishah’s cousin, acted as leader of the rebels and issued necessary orders.
There remained no refuge for the caliph now, especially as no hope was left to save his life after the issue of ‘A’ishah’s verdict. When ‘Uthman found himself in this strait, he ordered Marwan ibn al-Hakam and ‘Abd ar-Rahman ibn ‘Attab
to meet ‘A’ishah who was preparing herself for pilgrimage to bring about reconciliation between her and him. These two men went to meet ‘A’ishah and said to her:“If you forget your journey and remain in Medina, there is a hope that with the blessing of your presence God may protect this man (‘Uthman).”
And Marwan added:“The caliph promises to offer you two drachmas for every drachma that you intended to spend for this travel.”
‘A’ishah answered:“I have packed my baggage and consider this pilgrimage obligatory for myself, and I swear to God that I will not act upon your demand.”
‘Abd ar-Rahman and Marwan rose in the disappointment of Marwan recited the following lines:
“Qays set fire to a city against me and when the flames rose high and swallowed me, he let me alone.”
When ‘A’ishah heard this ironical remark of Marwan, she said in a serious and determined tone:“Marwan! You imagine that I am in doubt about your master ‘Uthman! I swear to God that I long to place him in one of my packets and have the strength to carry it to throw him into the sea!”
‘A’ishah left Medina for Mecca, and in that year ‘Abd Allah ibn al-‘Abbas was appointed as pilgrimage leader by ‘Uthman. When Ibn ‘Abbas saw ‘A’ishah in al-Salsal, she said to him:“Ibn ‘Abbas I beg you in the name of God not to scatter these people who have revolted against this man (‘Uthman) with your reasoning and persuasive tongue, and do not make them waver about this unruly and selfish man. The people have become clear-sighted and distinguish the right. They have gathered together from every city about the matter, which has risen high, I myself saw Talhah having seized the keys of the government treasury. If he assumes the rein of affairs, he will undoubtedly follow the line of his cousin Abu Bakr.”
Ibn ‘Abbas answered:“But dear mother, if a calamity befalls him and he be killed, the people will not obey anyone but our leader ‘Ali.”
‘A’ishah said hurriedly:“It is enough! I have no intention of arguing with you!”
‘Uthman in siege of Talhah,
‘A’ishah’s cousin
‘Uthman was in siege for forty days and during this time Talhah held the rein of affairs, and performed congregation prayer with the people.
at-Tabari History
Talhah, ‘A’ishah’s cousin who was strongly supported by her, was gradually getting the control of the situation and increasing his power and influence until he seized the treasury of public funds and this helped to enhance his power.
On the other hand the siege of ‘Uthman was becoming tighter and his power and influence rapidly diminishing and becoming more limited.
When ‘Uthman found the conditions extremely serious, and his position as caliph wholly unstable, and his life in great danger, he sent ‘Abd Allah ibn al-Harith ibn Nufal, a descendant of ‘Abd al-Muttalib to Imam ‘Ali with these lines
:
“If I am to be eaten, eat me yourself; otherwise save me before they tear me to pieces.”
At that time ‘Ali was in Khaybar, not in Medina and the people had gathered round Talhah and received orders from him. When ‘Uthman’s messenger arrived and delivered the written message, ‘Ali returned to Medina and went straight to ‘Uthman.
‘Uthman said to him:“I have a right over you in several ways: Islam, brotherhood, family ties, and being the Prophet’s son-in-law. Even if you disregard all these and we suppose ourselves to be living in pagan times, it would be a disgrace for the house of ‘Abd Manaf to have its power and rule seized by a son of Taym tribe (Talhah).”
‘Ali said:“You will soon see!”
Saying this, he left ‘Uthman’s house and went to the Prophet’s mosque, and placing his hand on Usamah’s shoulder they proceeded together to Talhah’s house. When they reached its entrance, the uproar and clamor of the people shook the house. ‘Ali managed to reach Talhah and said to him:“Talhah! What is this turmoil that you have started?”
Talhah answered:“O Abu al-Hasan! You have come too late! Everything is over at your arrival.”
According to another narration, ‘Ali said to Talhah:“I ask you for God’s sake to scatter the people from around ‘Uthman!”
Talhah answered:“By God I shall never do that unless Banu Umayyah grant people’s right.”
‘Ali said nothing in answer to Talhah, and went out till he reached the treasury and ordered to open its door. But as there was no key at hand, he ordered to break down the door and then poured out everything and began dividing it among the people. The news of this distribution reached Talhah’s house, and the people who had gathered there, wishing to have a share of the public fund, left Talhah’s house stealthily and hastened towards ‘Ali and thus Talhah was left alone.
When ‘Uthman heard what ‘Ali had done, he was very pleased, and at this moment Talhah arrived and said to ‘Uthman:“O Commander of the faithful! I beg God’s forgiveness for what I have done. I had an idea in my mind, but God did not favour it and created an obstacle between me and my purpose!”
‘Uthman answered:“I swear to God that you have not come here to repent. You have come because you find yourselves defeated in this process! I leave it to God to avenge this action of yours.!”
Talhah blocks the water from reaching
‘Uthman but ‘Ali provides it for him
at-Tabari writes:“ ‘Uthman was besieged for forty days and during this time Talhah performed congregational prayer with the people!”
Ansab al-Ashraf al-Baladhuri writes
: None of the Prophet’s companions showed such opposition to ‘Uthman as Talhah did. Talhah and az-Zubayr had taken control of affairs, and Talhah prevented water from reaching ‘Uthman’s house. ‘Ali who stayed in his own land within a mile of Medina, sent a message to Talhah to let ‘Uthman get water from his own well of Rumah and abstain from making them suffer thirst. But Talhah refused to comply.
at-Tabari writes
: When the besiegers tightened their siege and prevented water from reaching ‘Uthman’s house, ‘Uthman sent someone to ‘Ali, asking for help by supplying him with water. ‘Ali talked to Talhah, but as the latter evaded giving an answer, ‘Ali was so enraged that Talhah had no alternative but to agree, and at last water was carried on animals to ‘Uthman’s house.
al-Baladhuri writes
: The people besieged ‘Uthman and blocked the way of water to him. So he was forced to come out of the house and ask the people if ‘Ali was amidst them. They said no. He asked if Sa‘d was there, and they gave a negative answer.
‘Uthman remained silent for some moments and then said:“Is there anyone here to go and tell ‘Ali to get us water?”
When this was reported to ‘Ali, he sent ‘Uthman three water-skins full of water. The Banu Hashim and Banu Umayyah slaves surrounded the water-skins to keep them secure from the rebels. Nevertheless by the time the water reached ‘Uthman’s house, some of these slaves received injuries.
Talhah insists upon ‘Uthman’s assassination
At this time Mujamma‘ ibn Jariyah al-Ansari happened to come upon Talhah who asked him:“Mujamma‘! What is your master doing?”
Mujamma‘ answered:“By God, I believe that you intend to kill him eventually.”
Talhah said sarcastically:“Would the world turn upside down if he is killed?”
‘Abd Allah ibn ‘Ayyash ibn Abi Rabi‘ah says
: (When ‘Uthman was besieged) one day I visited him and talked with him for an hour. During the conversation ‘Uthman held my hand and asked me to listen to the noise outside his house. Someone was saying:
-What are you waiting for?
Another answered: Wait! He may come back! While we were listening we heard Talhah’s voice asking someone“Where is Ibn ‘Udays?”
Someone answered:“He is here!”
Ibn ‘Udays went forward and Talhah whispered something in his ear. Ibn ‘Udays returned and said to his friends:“From this moment let not anyone visit ‘Uthman.”
At this moment ‘Uthman said:“O God! Remove the evil of Talhah from me, for, he has roused and instigated the people against me. I pray to God not to let him benefit from this turmoil but bring about his blood to be shed. He has trodden upon my respect when he had no such right!”
Ibn ‘Ayyash says: As I wanted to leave the caliph’s house, they stopped me by the order of Ibn ‘Udays until Muhammad ibn Abi Bakr, happening to pass by ordered them:“Leave him alone”
and then they let me go.
The end for ‘Uthman
All are unanimous that ‘Uthman’s body was left on the ground for three days until ‘Ali personally intervened in the matter of its burial.
al-Baladhuri
When it was reported to ‘Ali that the people are determined to kill ‘Uthman, he said to his own sons, al-Hasan and al-Husayn:“Take up your swords and stand at ‘Uthman’s door and do not allow anyone to rush upon the caliph.”
They obeyed their father’s order and rushed to ‘Uthman’s house. There was a strange tumult going on around the caliph’s house and the people there insisted upon putting an end to ‘Uthman’s life. At this time a conflict started between the invaders and defenders, coloring their swords with each other’s blood. al-Hasan’s face was covered in blood in the clash, and the head of Qanbar, ‘Ali’s servant was badly injured.
When Muhammad ibn Abi Bakr saw this, he felt afraid that the Banu Hashim may be so enraged on seeing what had happened to ‘Ali’s sons that they would start a riot. So he summoned two of the attackers and said to them:“If the Banu Hashim notice this scene and especially if they see here the blood-covered face of al-Hasan, they may scatter the people from around ‘Uthman with their swords and thus make all our plans ineffective Therefore it would be wiser if we enter ‘Uthman’s house by the wall and take his life quietly.”
Then Muhammad and the other two climbed to the roof of an Ansar’s house which was next to ‘Uthman’s house, and entered the caliph’s house. The supporters of ‘Uthman saw nothing of this, since in this siege they had all except ‘Uthman’s wife, gone up on the roofs of houses. When these three entered ‘Uthman’s house, Muhammad said to the other two:“I will enter ahead of you and when you see me holding him between my arms, rush in and kill him with your knives and daggers!”
Saying this he leapt into the room and seized ‘Uthman’s beard. When ‘Uthman saw him, he said sharply:“If your father were here and saw your disrespect to me, he would reproach your deed!”
These words caused Muhammad’s hands to tremble, but at this moment the other two accomplices leapt in and with many blows of their daggers killed ‘Uthman.
Ibn Abi al-Hadid writes
:“On the day that ‘Uthman was killed, Talhah who had covered his face with a cloth to hide himself from public eyes, shot arrows at ‘Uthman’s house and when he saw that the presence of the defenders made it impossible to enter the house and seize ‘Uthman, he took his friends to the roof of an Ansar’s house and climbed down to ‘Uthman’s house and killed him.”
at-Tabari
says this Ansari fellow was ‘Amr ibn Hazm and quotes a witness of this event as follows: They went inside ‘Amr ibn Hazm’s house who was a neighbor of ‘Uthman and had a brief clash with the defenders. I swear to God I have not forgotten the moment when Sawdan ibn Hamran came out and cried out:“Where is Talhah? We have killed ‘Uthman!”
al-Baladhuri writes
: When ‘Ali learnt of ‘Uthman’s assassination, he hurried to ‘Uthman’s house and said to his sons: How did this happen whereas you stood at the caliph’s door? Then he gave one of them a slap on the face and the other a blow on the chest, and in great anger left the house. On his way he came across Talhah who seemed to be as active as before. When he saw ‘Ali, he said:“O Abu al-Hasan! What has made you so red in the face and angry?”
‘Ali answered:“May God’s curse fall upon you! How can one engage in killing a companion of the Prophet?!”
Talhah answered:“If he had driven away Marwan from him, he would not have been killed!”
‘Ali turned away and went back to his house.
The incident of the caliph’s burial
There is a unanimity of view that ‘Uthman’s body was left on the ground for three days until ‘Ali himself intervened for his burial.
at-Tabari writes: The companions of ‘Uthman discussed with ‘Ali the question of the caliph’s burial and requested him to allow ‘Uthman’s family to bury his body. ‘Ali did so and gave them permission.
‘Uthman’s body was escorted by a small number of his family members. They intended to have the body buried in Hash Kawkab, a Jewish cemetery. On seeing the coffin the crowd threw stones at it and rushed to overturn it.
When ‘Ali heard of this matter, he sent a number of people to prevent the crowd from their action and protect the corpse. They did so until they carried it to its destination and buried it in the above-mentioned cemetery.
He was buried in darkness rather late in the evening, and no one was present there except Marwan al-Hakam, ‘Uthman’s fifth daughter and three of his servants, making five in all.
At her father’s burial, ‘Uthman’s daughter wailed with lamentation, but at this moment the people threw stones at them and shouted:“Na‘thal! Na‘thal!”
After Mu‘awiyah became caliph, he ordered to pull down the wall of Hash Kawkab cemetery and thus this part was annexed to the al-Baqi‘ cemetery.
He ordered also that the Muslims should bury their dead around ‘Uthmans’ grave so as to join this grave to those of the Muslims.
0%
Author: Allamah Sayyid Murtadha Askari
