criterion is not applied to the case we have discussed, for it has special sources, and this source is not of its proofs. If anger was a reason for canceling killing, then Uthman would use it as an excuse and defend himself through it when Imam Ali (a.s) and the like of him, criticized him. Therefore, is Dr. Taha Husayn more knowledgeable than Uthman in the meanings of the sunna?
Most surely Dr. Taha Husayn’s defense is void of inquiry and has not legislative quality. Such a defense cannot justify Uthman’s procedure and send far the responsibility from him.
Anyway Uthman pardoned Ubaydillah in order that he might please the hearts of al-Khattab’s family and Quraysh, and not to take the community’s interest into consideration.
His Fiscal Policy
Islam has taken severe precautions in respect of the state’s wealth. It has made it obligatory on rulers and governors to spend it on public interests, reforming life, combating poverty, helping the weak, spending on the helpless such as widows and orphans. The rulers and the governors have no right to save anything of the public wealth for themselves, nor have they the right to choose anything of it for their children. That is because it is not their own, nor it is their property, that they may spend it wherever they wish. Imam Ali (a.s) said to Abdullah bin Zam‘a when he asked him for money during his caliphate: “This wealth does not belong to me and you; rather it is theFay’ of Muslims and earning of their swords. If you shared them at a battle, then you would have the like of their share; otherwise, the earning of their hands will be for nothing other than their mouths.”[1]
Imam Ali (a.s) wrote to Qatham bin al-Abbas, his governor over Mecca: “Reflect on the wealth of Allah you have gathered. Spend it on those who have families, and suffer from hunger, hitting with it the places of poverty and lacks. If something of that remains, then send it to us, that we may divide it among those we accept.”[2]
Allah’s Apostle (a.s) says: “The men who spend Allah’s wealth without any right shall have the fire on the Resurrection Day.”[3]
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[1] Nahj al-Balagha, vol. 1, p. 461.
[2] Ibid., vol. 2, p. 17.
[3] Saheeh al-Bukhari, vol. 5, p. 17.