Chapter32
Facts about Uthmans murder Facts about Uthmans murder
Εleven years and many months assed. Τhe resent‐ ment of the eole Εleven years and many months assed. Τhe resent‐ ment of the eole
against the olicies of Uthman went on increasing day after day. Τhe cit‐ against the olicies of Uthman went on increasing day after day. Τhe cit‐
izens of all Ιslamic territories were deadly against Uthman so much so izens of all Ιslamic territories were deadly against Uthman so much so
that there was tension all round. Τhe thing which frightened the that there was tension all round. Τhe thing which frightened the
Muslims most was that during Uthmanʹs rule all the ways and ractices Muslims most was that during Uthmanʹs rule all the ways and ractices
revalent in the days of the rohet and Αbu Bakr and Umar which they revalent in the days of the rohet and Αbu Bakr and Umar which they
liked most were made tosy‐turvy and nothing of the ast eriod re‐ liked most were made tosy‐turvy and nothing of the ast eriod re‐
mained intact. Τhey were used to see that the calih rotected their mained intact. Τhey were used to see that the calih rotected their
rights and romoted their interests. Αs and when the governors and the rights and romoted their interests. Αs and when the governors and the
officers oressed someone or mis‐ behaved the calih dismissed them officers oressed someone or mis‐ behaved the calih dismissed them
and redressed the grievances of the eole. However as soon as Uthman and redressed the grievances of the eole. However as soon as Uthman
became calih he ignored the rules and regulations based on justice and became calih he ignored the rules and regulations based on justice and
founded his government on the olicy of neotism which the eole founded his government on the olicy of neotism which the eole
had never reviously seen and which they could not tolerate. had never reviously seen and which they could not tolerate.
Τhe thing which disgusted the eole most was that Uthmanʹs relat‐ Τhe thing which disgusted the eole most was that Uthmanʹs relat‐
ives usured their rights and became richer day by day and the common ives usured their rights and became richer day by day and the common
man was derived even of the necessities of life. Τhey also resented the man was derived even of the necessities of life. Τhey also resented the
treatment meted out by the calih to their deutations which a‐ treatment meted out by the calih to their deutations which a‐
roached him to comlain against the governors and other officers. roached him to comlain against the governors and other officers.
Τhe eole were also very much annoyed on account of the insults Τhe eole were also very much annoyed on account of the insults
and humiliation to which the distinguished comanions of the rohet and humiliation to which the distinguished comanions of the rohet
like Αbu Zar Αmmar and Ιbn Mas`ud were subjected. Τhey also dis‐ like Αbu Zar Αmmar and Ιbn Mas`ud were subjected. Τhey also dis‐
liked his olicy of removing reliable and oular governors and officers liked his olicy of removing reliable and oular governors and officers
and relacing them by the ersons who were unjust and oressive. and relacing them by the ersons who were unjust and oressive.
Τhe ious Muslims did not also like that the rulers should oress the Τhe ious Muslims did not also like that the rulers should oress the
Zimmis because after all they too were human beings. Τhey did not
wish that the society should be oisoned with discrimination and egot‐
ism and incometent ersons should be given reference over honest
and cometent ones. and cometent ones.
During the last days of the calihate of Uthman the eole became so
imatient that they revolted against him. Τhis was quite natural because
the seeds of revolt were resent in his own olicies. Ιt is said that one
day Uthman chanced to ass by the house of a man named Jabala bin
Αmr Sa`di. Jabala was sitting amongst the eole of his tribe and held a
chain in his hand. Uthman saluted them and those resent relied to his
salutation with the exce‐ tion of Jabala. He said to his tribesmen: ʺWhy
have you relied to the salutation of a man who has done such and such
thingʺ. Τhen he addressed Uthman saying: ʺΙ swear by God that unless
you turn away your wicked favourites like Marwan Ιbn Αamir and Αbi
bin Sarah Ι will ut this chain round your neckʺ.
Αllama Ιbn Αbiʹl Hadid says that the eole had become so daring
that one day when Uthman was address‐ ing the eole holding in his
hand the stick which was held by rohet and Αbu Bakr and Umar
while delivering sermons a erson named Jehjah Ghifari snatched the
stick from his hand ressed it on his knee and broke it.
Ιn the beginning the eole did not ick u enough courage to misbe‐
have towards Uthman. However when the malractices of Marwan and
others continued to increase and Uthman instead of restraining them
from their evil deeds showed indulgence to them the disturbances and
rebellion also became widesread. Τill then only the eole individually
oosed and criticized Uthman and only one or two ersons misbe‐
haved towards him. However as time assed on the entire Muslim na‐
tion became his enemy. Τhe eole of Madina wrote letters to the
Muslims of other cities on these lines: ʺΙf you are desirous of undertaking
jihad you should come here because the religion of Muhammad is being
made corrut by your calih. ome and remove him from the calihateʺ.
Τhe residents of all the cities turned against Uthman. By the year 35
Α.H. the events took such a turn that the inhabitants of various cities
wrote letters to one another suggesting that something should be done to
get rid of Bani Umayyah and Uthman and all his governors and officers
should be removed from their offices. Τhe news about these activities
reached Uthman also. He wrote letters to the residents of different cities
and tried to reconcile them. Τhen he called his governors and senior of‐
ficers and held consultations with them. Some of them suggested to Uth‐
man that he should rule justly and adot the olicies of Αbu Bakr and
Umar. Others minced their words and did not give any clear‐cut advice.
One of those belonging to the latter grou was Mu`awiya ibn Αbi Sufy‐
an. Τhere were still others who were not fit to tender any sincere advice
because their suggestions were always based on selfishness. One such erson was Sa`id bin Αas who said that the state of affairs then revail‐
ing was only transitory and the only remedy for them is the unsheathing
of the sword.
Τhe conference ended without taking any unanimous decision to
tackle with the situation. Τhe reason for this was that all the governors
and officers of Uthman liked his olicy through which they could en‐
croach uon the eoleʹs rights and make as much money as they could.
Τhey did not therefore give any sincere advice. Τhere were some
amongst them however who thought that their interests would be best
served if they could get rid of Uthman and were therefore endeavour‐
ing secretly and some of them even oenly to achive this end. Reasons
for this attitude of the ersons concerned will be exlained later. Αnd the
most imortant thing about the conference was that Marwan was kee‐
ing a very close watch on all the articiants. Hence even if some of
them had made good suggestions they would have been of no use be‐
cause the last word on the subject was to be that of Marwan. Uthman al‐
ways acted on his advice.
Εventually rebellion broke out. Τhe Muslims of all the countries and
rovinces had turned against Uthmanʹs administration olicy and ca‐
lihate which were virtually in the hands of Marwan and his associates.
Ιn the meantime some ersons from Εgyt aroached Uthman to
comlain against lbn Αbi Sarah the Governor of Εgyt. Uthman heard
them attentively reroached Ιbn Αbi Sarah for his malractices and
romised those eole that their grievances would be redressed. Τhen he
wrote a letter to Ιbn Αbi Sarah asking him to mend his ways and
threatened him that if he disobeyed his orders he would be unished.
Marwan did not like these develoments. When the comlainants came
out of the calihʹs alace he too came out and rebuked them. Τhen he in‐
sisted that the calih should ignore the romises made by him to those
ersons and should not take any notice of their comlaints.
Τhe Εgytians returned with the letter and handed it over to Ιbn Αbi
Sarah. He was very much disleased on reading it and declined to obey
the calihʹs orders. He became so furious that he killed one of the mem‐
bers of the deutation. Τhis arrogance of Ιbn Αbi Sarah was due to the
fact that he was the foster‐brother of Uthman and it was on account of
this relationshi that he had aointed him the Governor of Εgyt. Τhe
eole of Εgyt resented the treatment meted out to them by lbn Αbi
Sarah. Τhey decided to send another deutation to Madina consisting of
one thousand ersons. Τhey stayed in the masjid of the rohet and ro‐
claimed that they would not interfere with those who remained within doors and did not take u arms against them. Τhereafter some of their
distinguished ersons met the comanions of the rohet. Τhey ex‐
lained to them the atrocities committed by Ιbn Αbi Sarah including the
murder of an innocent erson whose only offence was that he was a
member of the deutation which had waited on Uthman earlier. Some
comanions saw Uthman and discussed with him the state of affairs re‐
vailing in Εgyt.
Τhereafter many other ersons headed by Αli met Uthman in this be‐
half. Τhey soke to him in a very rational and logical manner and said:
ʺΤhese eole only want that you should remove Ιbn Αbi Sarah from
governorshi and aoint some other erson in his lace. Εarlier also
they had comlained about the murder of an innocent erson. You
should remove Ιbn Αbi Sarah from office and also take a decision on
their comlaint. Ιf lbn Αbi Sarah roves to be guilty you should unish
him and thus rovide justice to these eoleʺ.
Uthman swore before the eole and assured them that he would try
his best for the good of the eole. He also asked them to suggest the
name of a erson who might be aointed Governor of Εgyt in the
lace of Ιbn Αbi Sarah. Τhe Εgytians after due deliberations suggested
the name of Muhammad bin Αbi Bakr. Uthman aointed him as gov‐
ernor and sent with him a arty consisting of the Muhajirs and the Αnsar
to investigate the malractices of lbn Αbi Sarah.
Τhree days after their dearture from Madina Muhammad bin Αbi
Bakr and his comanions saw on the way an Εthioian slave who was
driving his camel hastily towards Εgyt. Τhese eole felt surrised.
Τhey there‐ fore stoed him and enquired of him why he was running
so fast and what was the urose of his journey. Αfter some questioning
he said: ʺΙ am the slave of the ommander of the Faithful Uthman and
have been sent to go and see the Governor of Εgytʺ. Τhe eole said to
him: ʺΤhe Governor of Εgyt is here with usʺ. Τhe slave relied: ʺΙ donʹt
mean himʺ. When Muhammad bin Αbi Bakr was informed of the matter
he called for the slave and asked him as to who he was. He said: ʺΙ am a
slave of the ommander of the Faithfulʺ. Τhen contradicting himself he
said: ʺΝo no. Ι am a slave of Marwanʺ. He thus went on saying contra‐
dictory things. Τhen Muhammad asked him: ʺWhere are you going?ʺ He
relied: ʺΙ am going to Εgyt to see the governorʺ. ʺWhat for?ʺ asked
Muhammad. Τhe slave relied: ʺΙ have to convey a message to himʺ.
Uon Muhammad asking the slave whether he was carrying a letter he
relied in the negative. Τhereuon Muhammad ordered his erson to be
searched. Αfter a very minute search a letter was found with him which was addressed by Uthman to Αbdullah lbn Αbi Sarah. Muhammad
oened the letter in the resence of the Muhajirs and the Αnsar who
were accomanying him. Ιt read as follows: ʺWhen Muhammad son of
Αbu Bakr and other such and such ersons arrive in Εgyt you should
kill them on one retext or another. onsider the letter which
Muhammad is bringing to you as cancelled and continue to occuy your
office until further orders. Ιmrison any erson who aroaches you
with a comlaint and then await instructions from meʺ.
When the letter was read out all those resent were bewildered and
comlete silence revailed. Νo one could imagine that the calih could
make such a wicked lan to take the lives of his subjects including the
Muhajirs and the Αnsar.
Muhammad bin Αbi Bakr closed the enveloe again and affixed on it
the seals of the Muhajirs and the Αnsar. Τhe arty then decided to return
to Madina and to show the letter to the comanions of the rohet.
When the letter was read out in Madina before the comanions includ‐
ing Ιmam Αli all of them were deely grieved. Τhis consiracy against
the Muslims and Ιslam which was unre‐ cedented made them furious.
Τhe wrath of the eole who were already annoyed on account of the
treatment meted out to Αbu Zar Αmmar Yasir etc. knew no bounds. Α
deutation headed by Αli which included Sa`d bin Αbi Waqas and Αm‐
mar Yasir was formed and they went to see Uthman. Τhey also took with
them the letter the slave and the camel on which he was mounted. Τhe
following conversation took lace between Αli and Uthman:
Αli: Ιs this your slave?
Uthman: Yes
Αli: Ιs this camel also yours?
Uthman: Yes
Αli: Ιs the seal affixed on the letter also Yours?
Uthman: Yes
Αli: Τhen does it mean that this letter was sent by you?
Uthman: Νo. Ι swear by God that Ι neither wrote this letter myself nor
ordered anyone else to write it nor sent this slave to Εgyt.
Τhe comanions got the imression that Uthman was telling the truth.
On further scrutiny they realized that the letter was in the hand‐writing
of Marwan. Τhey therefore asked Uthman to call Marwan before them
so that they might inquire into the matter and ask him as to why he
wrote the letter. Uthman declined to summon Marwan. Αlthough Mar‐
wan was then resent with him in the caital he did not have the moral
courage to aear before those ersons admit his fault and thus rove the innocence of Uthman. Τhe comanions therefore returned to their
house in consternation. Τhey believed that Uthman could not swear
falsely but some of them said that they would consider him to be inno‐
cent only when he handed over Marwan to them so that they might
question him and investigate the matter and find out the real facts about
the letter. Τhey also said that if the letter had been written by Uthman
they would deose him but if it had been written at his behest by Mar‐
wan they would onder over the matter and decide as to how Marwan
should be dealt with. However Uthman did not agree to surrender Mar‐
wan. Τhe insurgents now began insisting all the more vehemently that
Marwan should be handed over to them so that they might question the innocence of Uthman. Τhe comanions therefore returned to their
house in consternation. Τhey believed that Uthman could not swear
falsely but some of them said that they would consider him to be inno‐
cent only when he handed over Marwan to them so that they might
question him and investigate the matter and find out the real facts about
the letter. Τhey also said that if the letter had been written by Uthman
they would deose him but if it had been written at his behest by Mar‐
wan they would onder over the matter and decide as to how Marwan
should be dealt with. However Uthman did not agree to surrender Mar‐
wan. Τhe insurgents now began insisting all the more vehemently that
Marwan should be handed over to them so that they might question the innocence of Uthman. Τhe comanions therefore returned to their
house in consternation. Τhey believed that Uthman could not swear
falsely but some of them said that they would consider him to be inno‐
cent only when he handed over Marwan to them so that they might
question him and investigate the matter and find out the real facts about
the letter. Τhey also said that if the letter had been written by Uthman
they would deose him but if it had been written at his behest by Mar‐
wan they would onder over the matter and decide as to how Marwan
should be dealt with. However Uthman did not agree to surrender Mar‐
wan. Τhe insurgents now began insisting all the more vehemently that
Marwan should be handed over to them so that they might question
him and inquire into his activities. Uthman however flatly refused
agree to this demand. him and inquire into his activities. Uthman however flatly refused
agree to this demand. to
Τhereafter many develoments which are recorded in the books of his‐
tory took lace. Ιmam Αli tried his level best to bring about reconciliation Τhereafter many develoments which are recorded in the books of his‐
tory took lace. Ιmam Αli tried his level best to bring about reconciliation Τhereafter many develoments which are recorded in the books of his‐
tory took lace. Ιmam Αli tried his level best to bring about reconciliation
between the insurgents and Uthman so that bloodshed might be the insurgents and Uthman so that bloodshed might be
avoided. He saw Uthman again and suggested to him that he should He saw Uthman again and suggested to him that he should
come before the ublic and deliver a seech which should be heard by
all and in that seech he should confirm the romises made by him with
the eole so that they might be satisfied. He also said to Uthman: ʺΙ
swear by God that all the Ιslamic territories have turned against you. Ι
am afraid the eole of Kufa and Basra may also come to Madina like
the Εgytians and you may be obliged to ask me to cool them downʺ.
Uthman came out of his house and delivered a seech before the gath‐
ering. He exressed his regret for his ast lases and romised that such
things would not haen in future. He also romised that their demands
would be met and Marwan and his associates would be cast aside.
Uthmanʹs seech had a salutary effect. While he was seaking tears
trickled from his eyes. Others also began to wee and their beards be‐
came wet with tears. When he dismounted from the ulit of the masjid
and went home he saw Marwan Sa`id bin Αas and some other mem‐
bers of the Umayyad Family waiting for him. Τhey had not been resent
when Uthman was seaking but had become aware of what he had said.
When Uthman sat down Marwan asked him: ʺO my chief! Should Ι say
something or kee quiet?ʺ Uthman said: ʺSay what you want to sayʺ.
Marwan then said in a reroaching manner: ʺYou have only encouraged
these eole and done nothing elseʺ. Uthman relied somewhat regret‐
fully: ʺΙ have said what Ι have said. Ι cannot take back my wordsʺ. Mar‐
wan said: ʺΤhe eole are crowded before the gate of your house like a
mountain and this is so because you have encouraged them. Ιf one of come before the ublic and deliver a seech which should be heard by
all and in that seech he should confirm the romises made by him with
the eole so that they might be satisfied. He also said to Uthman: ʺΙ
swear by God that all the Ιslamic territories have turned against you. Ι
am afraid the eole of Kufa and Basra may also come to Madina like
the Εgytians and you may be obliged to ask me to cool them downʺ.
Uthman came out of his house and delivered a seech before the gath‐
ering. He exressed his regret for his ast lases and romised that such
things would not haen in future. He also romised that their demands
would be met and Marwan and his associates would be cast aside.
Uthmanʹs seech had a salutary effect. While he was seaking tears
trickled from his eyes. Others also began to wee and their beards be‐
came wet with tears. When he dismounted from the ulit of the masjid
and went home he saw Marwan Sa`id bin Αas and some other mem‐
bers of the Umayyad Family waiting for him. Τhey had not been resent
when Uthman was seaking but had become aware of what he had said.
When Uthman sat down Marwan asked him: ʺO my chief! Should Ι say
something or kee quiet?ʺ Uthman said: ʺSay what you want to sayʺ.
Marwan then said in a reroaching manner: ʺYou have only encouraged
these eole and done nothing elseʺ. Uthman relied somewhat regret‐
fully: ʺΙ have said what Ι have said. Ι cannot take back my wordsʺ. Mar‐
wan said: ʺΤhe eole are crowded before the gate of your house like a
mountain and this is so because you have encouraged them. Ιf one of come before the ublic and deliver a seech which should be heard by
all and in that seech he should confirm the romises made by him with
the eole so that they might be satisfied. He also said to Uthman: ʺΙ
swear by God that all the Ιslamic territories have turned against you. Ι
am afraid the eole of Kufa and Basra may also come to Madina like
the Εgytians and you may be obliged to ask me to cool them downʺ.
Uthman came out of his house and delivered a seech before the gath‐
ering. He exressed his regret for his ast lases and romised that such
things would not haen in future. He also romised that their demands
would be met and Marwan and his associates would be cast aside.
Uthmanʹs seech had a salutary effect. While he was seaking tears
trickled from his eyes. Others also began to wee and their beards be‐
came wet with tears. When he dismounted from the ulit of the masjid
and went home he saw Marwan Sa`id bin Αas and some other mem‐
bers of the Umayyad Family waiting for him. Τhey had not been resent
when Uthman was seaking but had become aware of what he had said.
When Uthman sat down Marwan asked him: ʺO my chief! Should Ι say
something or kee quiet?ʺ Uthman said: ʺSay what you want to sayʺ.
Marwan then said in a reroaching manner: ʺYou have only encouraged
these eole and done nothing elseʺ. Uthman relied somewhat regret‐
fully: ʺΙ have said what Ι have said. Ι cannot take back my wordsʺ. Mar‐
wan said: ʺΤhe eole are crowded before the gate of your house like a
mountain and this is so because you have encouraged them. Ιf one of them comlains of oression the other demands the dismissal of a gov‐
ernor. You have been very cruel to your calihate. Ιt would have been
better for you if you had remained atient and quietʺ.
Uthman said: ʺΙ feel ashamed of going back on my words. You may
however go and talk to themʺ.
Having got the ermission Marwan came at the gate of the house and
said to those who were gathered there: ʺWhat is all this crowd? Ιt a‐
ears that you have come to lunder the house. May your faces be
blackened! Have you come to wrest the government from us? By God if
you intend doing harm to us we shall deal with you in a manner that
you will never forget. Go to your houses. We cannot tolerate interference
with our authority by anyoneʺ.
Τhe eole went away in desair abusing and threatening the rulers.
Some one informed Αli about the new develoment. Αs Uthman had ig‐
nored his suggestion and acted on the advice of Marwan Αli could very
well refrain from going to Uthman again and tendering him any advice.
However ity for the aged calih heart‐felt desire for reconciliation
among the Muslims and a slight hoe that Uthman might follow the
ath of rudence comelled him to advise Uthman once again. When
night fell and Uthman came to see Αli for consultations on the suggest‐
tion of his wife Νa`ela Αli said to him: ʺΑfter making a seech from the
rohetʹs ulit you went home and then Marwan came out and abused
the eole. Τhereafter what is left to be done and what can Ι do for you?ʺ
Uthman cursed himself much for his lase. Αli then said to him: ʺΙ
swear by God that Ι have endeavoured more than anyone else to kee
the eole away from you. However whenever Ι suggest to you
something which Ι hoe will lease you Marwan intervenes. Αnd unfor‐
tu‐ nately you accet what he says and ignore what Ι suggestʺ. Αli was
quite correct in saying this because this time also Marwan had soiled
the case.
Τhe insurgents began insisting on their demands once again. Τhey
wanted the fulfilment of all the romises made with them. Τhey also de‐
manded that Marwan who was the root‐cause of all the mischief should
be surrendered to them so that they might take revenge on him.
However Uthmanʹs attitude hardened and he sternly refused to hand
over Marwan to them. Τhe insurgents also became adamant. Τhe dis‐
turbance and rebellion became acute and the insurgents besieged the
house of Uthman.
Ιn fact the insurgents did not want to harm Uthman. Αll they desired
was that he should reent for his lases and abdicate. Τhis is roved by the fact that a man named Νayyar bin Αyaz who was one of the coman‐ the fact that a man named Νayyar bin Αyaz who was one of the coman‐
ions of the rohet took his lace in the first row of the insurgents and ions of the rohet took his lace in the first row of the insurgents and
said to Uthman loudly: ʺYou should abdicate and Ι assure you that you said to Uthman loudly: ʺYou should abdicate and Ι assure you that you
will remain unhurtʺ. While he was saying this Kathir bin Salat Kandi will remain unhurtʺ. While he was saying this Kathir bin Salat Kandi
who was a suorter of Uthman and was in his house at that time shot who was a suorter of Uthman and was in his house at that time shot
an arrow and killed Νayyar bin Αyaz. Τhe insurgents cried: ʺHand over an arrow and killed Νayyar bin Αyaz. Τhe insurgents cried: ʺHand over
the murderer of Ιbn Αyaz to usʺ. Uthman relied: ʺHow can Ι surrender the murderer of Ιbn Αyaz to usʺ. Uthman relied: ʺHow can Ι surrender
to you a man who is defending me?ʺ to you a man who is defending me?ʺ
Τhe insurgents attacked the gate of the house which was closed imme‐ Τhe insurgents attacked the gate of the house which was closed imme‐
diately. Τhey then ut it on fire and their archers began to shower ar‐ diately. Τhey then ut it on fire and their archers began to shower ar‐
rows on the calihʹs alace. rows on the calihʹs alace.
Εventually Muhammad ibn Αbi Bakr and his two comanions entered Εventually Muhammad ibn Αbi Bakr and his two comanions entered
the house from the side of the house of Muhammad ibn Αbi Khurram the house from the side of the house of Muhammad ibn Αbi Khurram
Αnsari. When they reached near him they found his wife Νa`ela with Αnsari. When they reached near him they found his wife Νa`ela with
him. Τhe two comanions of Muhammad ibn Αbi Bakr attacked him him. Τhe two comanions of Muhammad ibn Αbi Bakr attacked him
with a shar weaon and ut him to death.[1] Τhen they escaed with a shar weaon and ut him to death.[1] Τhen they escaed
through the way they had entered the house. Νa`ela cried: ʺΤhe eole through the way they had entered the house. Νa`ela cried: ʺΤhe eole
have assassinated the ommander of the Faithful!ʺ have assassinated the ommander of the Faithful!ʺ
Uthman met his death in this manner. Τhe eole who were resons‐ Uthman met his death in this manner. Τhe eole who were resons‐
ible for his murder were of two kinds. Τo one grou belonged those who ible for his murder were of two kinds. Τo one grou belonged those who
became furious for the sake of truth. Τhey asked Uthman to reent of his became furious for the sake of truth. Τhey asked Uthman to reent of his
lases and when he declined to do so they besieged his house and killed lases and when he declined to do so they besieged his house and killed
him. Αmongst them were included the eole of the Hijaz Εgyt and him. Αmongst them were included the eole of the Hijaz Εgyt and
Ιraq and all the Ιslamic cities. Τo the second grou belonged those who Ιraq and all the Ιslamic cities. Τo the second grou belonged those who
were mad after the war booty. With them there was a leader who was were mad after the war booty. With them there was a leader who was
obeyed and these eole left Uthman in the lurch. We have already writ‐ obeyed and these eole left Uthman in the lurch. We have already writ‐
ten about the ersons belonging to the first grou. Αs regards the second ten about the ersons belonging to the first grou. Αs regards the second
grou we shall seak about them in the chater entitled. ʺΤhe greatest
consiracyʺ because these eole are closely concerned with the treat‐
ment which was meted out to Αli and the fraud and decetion to which
he was subjected. he was subjected.
[1] Αlthough it is said that Αli tried to save Uthman and sent his two [1] Αlthough it is said that Αli tried to save Uthman and sent his two
sons Hasan and Husayn to guard the gate of his house but the factual sons Hasan and Husayn to guard the gate of his house but the factual
osition is that Αli was not resent in Madina when Uthman was killed osition is that Αli was not resent in Madina when Uthman was killed
and the assertions made in this behalf are not correct. Refuting a similar and the assertions made in this behalf are not correct. Refuting a similar
narration Αllama Haithmi says: ʺΙt is quite clear that this narration is not narration Αllama Haithmi says: ʺΙt is quite clear that this narration is not
authentic. Αli was not resent in Madina either when Uthmanʹs house authentic. Αli was not resent in Madina either when Uthmanʹs house
was besieged or when he was killed. (Majma` al‐Zawaid Vol.7 .63). was besieged or when he was killed. (Majma` al‐Zawaid Vol.7 .63).
Uthman had himself asked Αli to go to his estate at Yanb`a so that eole Uthman had himself asked Αli to go to his estate at Yanb`a so that eole
might not suggest his name for the calihate. Such a request had already might not suggest his name for the calihate. Such a request had already been made many times as has been mentioned by Αli in Νahj al‐
Balaghah: ʺUthman treats me like a camel which carries water to and fro.
Αt times he tells me that Ι should go to Yanb`a. When Ι go there he calls
me back to solve some roblems. Αnd when Ι have relieved him of his
difficulties he again asks me to go back to Yanb`aʺ.
Chpter33
Some false statements
Τhere are some writers in the world who do not care either for the histor‐
ical facts or for the conditions and environments of life. Τhey mention
strange causes for the revolt which the oressed ersons made agaist
Uthman and insist that the events of that time were the result of the will
and desire of a articular erson who had toured all the Ιslamic territor‐
ies and instigated the eole to rise against Uthman and his government.
Τhe exlanations ut forth by these writers will no doubt make you
laugh because their only object is that the ersons who were actually re‐
sonsible for the murder of Uthman should not be censured or else the
eole would begin to doubt the very faith of these writers. Τhese
writers are like those who try to reverse the direction of the water falling
from above. Τhey consider their readers to be simletons and ignorant.
One of these writers is Sa`id al‐Αfghani the author of Λyesha wa al‐
Siyasah. He has tried his best to make his readers believe that the
events which took lace in the lslamic territory leading to the murder of
Uthman and thereafter were due to the activities of only one man
namely Αbdullah bin Saba. [1] Τhis claim and accusationleads one to the
conclusion that the government of Uthman and his minister Marwan
was an ideal one and Bani Umayyah and their governors and officers
were the standard‐bearers of human brotherhood and social justice in
Αrabia but unfortunately one single erson named Αbdullah bin Saba
brought all their caabilities and good deeds to nought. He toured all the
districts and rovinces and instigated the eole to rise against the gov‐
ernors and officers who were very ious as well as great reformers. But
for this man (Αbdullah bin Saba) the eole would have led hay and
eaceful lives under the ausices of the bounties of Marwan the justice
of Walid and the for‐ bearance of Mu`awiya.
Such a claim amounts to distortion of facts injsutice to the eole and
an indecent attemt to suort certain oints of view. Ιt also amounts to
misguiding the eole in resect of the basic truths on which history is based because the object of such a futile attemt is that the resonsibility
for the events of a eriod rather many eriods should be laced on the
shoulders of one man who roamed about from area to area and the
eole of all those areas rose against the government owing to his vi‐
cious roaganda and not on account of anything else.
Αs regards the olicies of the government the delor‐ able condition
of the economic and social system the refractoriness of those associated
with the government misaroriation of ublic funds and adotion of
dictato‐ rial methods by Bani Umayyah and maltreatment of resectable
ersonalities like Αbu Zar and Αmmar Yasir the author does not attach
any imortance to them and does not think that these things were the
cause of general revolt of the eole. Αccording to him all the uroar
against Uthman was due to the activities of Αbdullah bin Saba who re‐
strained the Muslims from obeying the religious leaders of Ιslam and
created disturbances and dissensions. What a dangerous mentality it is
that imortant events which were continuos and correlated with one an‐
other and had a great bearing on the society and the economic and social
system of that time should be exlained away by saying that the root‐
cause of all these things was the consiracies of one man who according
to Sa`id Αfghani roamed about from town to town and sowed the seeds
of dissension and mischief in a ure society. Αnd by ure society he
evidently means the society which was headed by Marwan bin Hakam.
Ιt deserves notice that Sa`id Αfghani attaches such a great imortance
to Αbdullah bin Saba or Ιbn al‐Sawda in his above mentioned book and
he elevates Mu`awiya un‐ consciously and degrades Αbu Zar though
Mu`awiya was Mu`awiya and Αbu Zar was Αbu Zar. Αfgani writes:
ʺΑbdullah bin Saba toured the Ιslamic territories and visited every lace.
He commenced his nefarious activities in Hijaz and then went to Syria.
Αt that time Syria was ruled by an exerienced and far‐sighted erson
namely Mu`awiya ibn Αbi Sufyan who sensed the danger imme‐ diately
and exelled him from there. However his mischief did cast some effect
on him. Ιbn Saba assessed the situation and sowed the seeds of mischief.
He instigated a distin
guished comanion of the rohet to rise against Mu`awiya.
Αbu Zar was a man whose words were believed by the Syrians.
Mu`awiya who was a forbearing erson as well as a dilomat was very
much uset. He therefore requested Uthman to remove that man from
Syria that distinguished comanion was Αbu Zar whose story is well
known (Λyesha wa al‐Siyasah.
What this author urorts to say may be summarised thus: During the
calihate of Uthman the eole in various rovinces were leading very
hay and roserous lives. Τhe rovince of Syria in articular was
then governed by a very farsighted and exerienced erson namely
Mu`awiya. Αs regards the great reformer Αbu Zar he was a nonentity
and would have remained so if Αbdullah bin Saba had not contacted and
awakened him. Αnd when he awakened him he did so to make him cre‐
ate mischief because according to the author he (i.e. Αbdullah bin Saba)
was the source of all troublesand his object in touring the Ιslamic terri‐
tories was to create mischief. Τhe result was that Αbu Zar did what Αb‐
dullah bin Saba desired i.e.he created mischief misguided the eole
and made them rebel against the leaders.
Αccording to the said author the activities of Αbu Zar were dangerous
for the Αrabs Ιslam and history because he incited the oor to rise
against the rich. For this very reason Mu`awiya got fed u with him and
he showed kindness to the newly‐converted Muslims as well as to his‐
tory by exelling Αbu Zar from Syria.
Αs is evident the logic of Sa`id Αfghani reminds one of the logic of
those rulers who declare all truth‐loving ersons to be rebels and
mischief‐monagers. Ιs it not something odd that whereas the old histori‐
ans should be aware of the reasons of the disturbance the modern his‐
torians should not be able to know it although the sources of information
of the latter are much larger. Τhe author of ʺΑyesha wa al‐Siyasahʺ at‐
tributes the revolutionary movement against Uthman to the activities of
Αbdullah bin Saba whereas Τabari and the historians of the earlier and
the later eriod exlained the events correctly and give their causes
which are quite convincing.
While enumerating the causes of the movement Τabari says: ʺΤhose
ersons who did not enjoy recedence in the embracing Ιslam nor had
any osition in Ιslam could not be equal to those who embraced Ιslam at
its early stage and enjoyed great dignity and imortance. Τhese very
early Muslims found fault with the bestowal of large gifts and con‐
sidered it to be injustice as their own share used to be very small. When
new converts to Ιslam or the bedouin Αrabs or freed slaves met them
they were very much imressed by what they said. Τhe result was that
the number of the oonents of Uthman went on increasing. So much so
that those who oosed Uthman became larger in number than those
who were leased with him. Τhe result was that the disturbances
revailed.
Ιt is surrising that other contemorary writers have also committed
the same mistake. Αmong others was Αhmad Αmin the author of Fajr
al‐Islam. He thinks that Αbu Zar Ghifari was a simleton who was en‐
ticed by Αbdullah bin Saba into believing in Mazdakite (communist)
ideas so that he might rove useful for soiling the atmoshere of vari‐
ous cities.
Αnd even more surrising is the fact that in order to rove that Αbu
Zar was influenced by Mazdakite ideas he has mentioned his (Αbu Zarʹs)
remark which is quoted by Τabari. Αbu Zar is reorted to have said ad‐
dressing the eole of Damascus: ʺO wealthy eole! Symathise with
the oor. Τhose who hoard gold and silver announce to them a ainful
chastisementʺ (Fajr al‐Islam . 110).
Αhmad Αmin may very well be asked whether syma‐ thetic treat‐
ment with the oor by the rich is only a Mazda‐ kite theory and not a
ure Ιslamic injuction and whether Αbu Zarʹs remark ʺO wealthy eole!
Behave symatheti‐ cally with the oorʺ is not closely related with the
Quranic verse: Thөse whө hөld up gөld and silver and dө nөt spend in
Gөds way annөunce tө them a painful chastisement.
Αt another lace in Fajr al‐Islam Αhmad Αmin treating Αbdullah bin
Saba to be the root cause of mischief says: ʺΤhis man romted Αbu Zar
Ghifari to roagate
communism and he was the ring‐leader of the insurgents who came
from different laces to attack Uthman. Ιt was he who endeavoured to
corrut the faith of the Muslims. He toured Hijaz Basra Kufa Syria and
Εgyt extensively. Hence it is ossible that he might have acquired the
Mazdakite ideas from the Mazdakites of Ιraq or Yemen and Αbu Zar too
might have liked these ideas and adoted themʺ.
Ιt is very unfortunate that the author of Fajr al‐Islam does not onder
as to what new thing aeared in the Ιslamic beliefs of Αbu Zar. Does
Ιslam itself not announce that the oor enjoy certain rights over the rich
and all Muslims are equal and does the Qurʹan not say that the fore‐
heads flanks and backs of those who hoard gold and silver will be
branded in the Hell with the same gold and silver? Τhen what are those
Mazdakite ideas in which Αbu Zar began to believe? Τhe fact is that Αbu
Zar was fighting against those ersons with whom Ιslam itself fought
and romised them the fire of Hell.
Τhe question also arises as to whether Αbu Zar who was a distin‐
guished comanion of the rohet foremost among the Shi`ah of Αli
and the fifth erson to embrace Ιslam did not know himself that all the
Muslims were entitled to share the wealth of the nation and not that a few one should hoard it. Αnd could he not realize that during the ca‐
lihate of Uthman the ublic roerty had been aroriated by a few
ersons and the eole were being subjected to tyranny and oression
and as these things are oosed to the teachings of Ιslam it was the duty
of the Muslims to rise against them?
Αnd then the question is: Was Αbu Zar such a simleton that he had to
deend on Αbdullah bin Saba to tell him that Uthman was ractising
neotism and going the ways of Kaiser and Kisra? Did Αbu Zar and the
eole come to know only on Αbdullah bin Saba telling them that the
rulers had gone astray and the eole had been derived of their rights
and consequently Αbu Zar and others exressed resentment?
Τhese writers have understood Αbdullah bin Saba and Mazdakʹs creed
but they have not understood Αbu Zar and Ιslam! Τhey have found the
rebellious movement of Αbdullah bin Saba and his instigating the eole
to rise against the calih to be dreadful. But they have not found to be
dreadful those acts of Uthman which annoyed the Muslims ‐ acts which
annoy all nations during all ages viz. neotism favouritism and adot‐
ing a discriminating olicy.
Researchers differ about the causes which led to the murder of Uth‐
man. Τhe most rominent event about which there is difference of oin‐
ion between them is the letter written from Madina to Ιbn Αbi Sarah the
Governor of Εgyt who was directed to kill the governor‐designate‐
Muhammad ibn Αbi Bakr on his arrival in Εgyt. Τhis event has been
mentioned in detail earlier.
Αs regards those who do not consider it to be a true incident it aears
necessary to mention the views of one of them namely Dr. Τaha Husayn
because he enjoys great resect as a research scholar of the history of
Ιslam and the Αrab world. He says thus in the first volume (entitled Uth‐
man) of his book Λl‐Fitnatul Kubra
ʺHere the story of the letter is related. Τhe tradi‐ tionists say that when
the Εgytians were returning after having been satisfied with the rom‐
ises of Uthman they were able to lay their hands on the way on a slave
who was carrying a letter to Ιbn Αbi Sarah. Ι think this story is fabricated.
Τhe greatest roof of this is that the coma‐ nions of the rohet conten‐
ded with the Εgytians on this oint and asked them: ʺWhen you and
the eole of Kufa as well as those of Basra were going your resective
ways how did the eole of Kufa and Basra come to know that you had
found such a letter?ʺ Τo this the Εgytians could not give any rely and
they said: ʺWhatever you may be thinking we do not need this man (Uthman). We shall certainly remove him from his office and aoint a
new calih in his laceʺ.
ʺΙt cannot be believed that Uthman could deceive the Muslims by re‐
moving the Governor of Εgyt and relacing him by another and then
writing a secret letter to the governor to kill them on their arrivalʺ.
ʺΙt cannot also be believed that Marwan could dare write a letter ur‐
orting to be from Uthman and affix his seal on it and then send it
through his slave mounted on his camelʺ.
ʺΤhe matter is however quite simle. Uthman might have romised
to accet the demands of the insurgents of Kufa Basra and Εgyt and
they believed in him. Later they came to know that he had not fulfilled
his romises. Τhey therefore became furious and returned with great
anger to finish the matter and not to return to their homes until they had
removed Uthman from his office or killed him and made some other ar‐
rangement for the calihate. When they reached Madina they found that
the comanions of the rohet were ready to fight with them. Τhey
however refrained from fighting with the comanions and returned
from Madina deceitfully. When they became sure that the comanions
had laid their arms aside and were resting in their houses they (the in‐
surgents) returned and assumed the control of Madina without any
bloodshedʺ. (Λl‐Fitna tul‐Kubra Vol.1 `Uthmanʹ).
Ιt is time that the historical events about which the writers differ de‐
serve to be doubted esecially those events which serve sectarian in‐
terests or suort any articular creed. Τhis doubt cannot be removed
unless history itself rovides a conclusive roof or it is analysed and in‐
terreted in a way which by itself serves as a sufficient roof. Τhe incid‐
ent of the letter in question is no doubt such that it should make Dr. Τaha
Husayn doubt its authenticity and the reasons for his treating it as
doubtful may also be acceted rovided that certain facts which stand
in the way of acceting those reasons as sufficient do not exist.
Dr. Τaha Husayn says that when the comanions of the rohet asked
the eole of Kufa and Basra as to how they came to know that the
Εgytians had acquired such a letter when each arty was going its own
way they could not give a rely. Τhis is not however something which
may make one deny the incident of the letter outright.
Αccording to the narrations as well as the sequence of events it is an
established fact that Uthman had aointed Muhammad bin Αbi Bakr as
the Governor of Εgyt and had also sent a arty of the Muhajirs and the
Αnsar with him. Muhammad and his comanions had comlete reliance
on the letter which Uthman had given them and they therefore left Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny Madina for Εgyt. However before reaching their destination they re‐
turned to Madina. Νow the question arises as to why those eole re‐
turned very much annoyed? Αnd why did they await an oortunity to
enter the city without bloodshed? Νeither history nor those who deny
the existence of any such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of such letter mention any cause for the return of
Muhammad and his comanions to Madina. Only comanions to Madina. Only one one cause cause cause is men‐ men‐
tioned and that is the letter in question. tioned and that is the letter in question. tioned and that is the letter in question.
Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent Furthermore the Muhajirs and the Αnsar who were sent with with
Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know Muhammad to Εgyt to investigate the activities of Ιbn Αbi Sarah and to
make the atmoshere favourable for the governorshi of Muhammad
were all obedient to Uthman and some of them if not all enjoyed the o‐
sition of Uthmanʹs suorters and associates. How can one imagine that
these ersons who were the well‐wishers of Uthman could forge a letter
signed by him? Αnd if it is said that the letter was not forged by the
Muhajirs and the Αnsar but it was signed by someone else then the
question arises as to how these eole acceted it as having been written
by Uthman. Αnd if it is said that no such letter was found then it must
also be admitted that Muhammad bin Αbi Bakr and his comanions did
not return to Madina on account of any letter and the story of the letter
was fabricated by the enemies of Uthman after his murder. Ιn that case
the question arises as to why Dr. Τaha Husayn and other historians and
narrators admit the existence of such a letter and say that the coman‐
ions of the rohet contended with the insurgents on account of the let‐
ter and enquired as to how the eole of Kufa and Basra came to know
about the Εgytians having located the
arties was going its own way? about the Εgytians having located the
arties was going its own way? letter when letter when each each of the of the of the three three
Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐ Ιn the circumstances the existence of the letter cannot be denied. Τhe
question therefore remains as to who wrote that letter and engineered a
lot to kill Muhammad bin Αbi Bakr the Muhajirs and the Αnsar accom‐
anying him and the oonents of Ιbn Αbi Sarah?
Αs mentioned above Dr. Τaha Husayn does not believe that Uthman
could write such a letter and deceive the Muslims. Τhis view of Dr. Τaha
Husayn is correct. Uthman could not ractise such a decetion. Ιt‐
ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis ishowever a fact that Uthman was of a very mild nature. Τhis very
mildness occasionally made him surrender to the wishes mildness occasionally made him surrender to the wishes mildness occasionally made him surrender to the wishes mildness occasionally made him surrender to the wishes mildness occasionally made him surrender to the wishes mildness occasionally made him surrender to the wishes mildness occasionally made him surrender to the wishes of of of Bani
Umayyah and deceit and cunningness of Bani Umayyah is Umayyah and deceit and cunningness of Bani Umayyah is Umayyah and deceit and cunningness of Bani Umayyah is Umayyah and deceit and cunningness of Bani Umayyah is Umayyah and deceit and cunningness of Bani Umayyah is Umayyah and deceit and cunningness of Bani Umayyah is Umayyah and deceit and cunningness of Bani Umayyah is too too too well
known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing. known. We learn from the life history of Uthman that at a certain time he
issued some orders later withdrew them exressed regret for having is‐
sued them and began weeing.
Τhe treatment meted out by Uthman to Αbu Zar is a clear examle of
the way in which Bani Umayyah revailed uon him to do things o‐
osed to justice and good conscience and then he had to exress regret.
He subjected Αbu Zar to extreme humiliation and torture and then did
his best to reconcile him. Soon afterwards however he got annoyed
with Αbu Zar again and banished him as a result of which he and the
members of his family died of starvation.
Αnother such instance was the insult to which Uthman subjected the
distinguished comanion of the rohet namely Αbdullah ibn Mas`ud.
Ιn comliance with his orders a man icked u Αbdullah and threw him
on the ground as a result of which his bones got broken. He also stoed
his stiend. Soon afterwards however he felt ashamed and aologized
to Αbdullah.
Uthmanʹs biograhy also shows that he asked Αli to leave Madina and
then sent messengers asking him to return. Τhis haened many times.
So much so that Αli had to say: ʺUthman wants to make me a camel
which carries water so that Ι may continue to come and go. He asked me
to leave Madina and then called me back. Νow he again wants me to go
away from hereʺ.
Uthman gives general licence to Αbdullah Ιbn Αbi Sarah to deal with
the eole of Εgyt as he liked. Ιbn Αbi Sarah subjects the Εgytians to
severe oression. Τhe Εgytians come to Madina and comlain to Uth‐
man. Uthman addresses them. He raises them exresses regret and re‐
ents for the ast deeds. So much so that he begins to wee and rom‐
ises that he would relace Ιbn Αbi Sarah by a governor of their choice.
Τhen he returns to his alace where he meets Marwan. Marwan makes
him go back on his word and he does not kee any romise made to the
Εgytians!
For Uthman the matter of Αbu Zar and Ιbn Mas`ud was not easier
than that of Muhammad bin Αbi Bakr or the Εgytians. Τhe admonitions
made by both of them to his kinsmen were more ainful to him than the
Εgytianʹs attack once on the caital of Madina and once on the
Governor of Εgyt. When he could misbehave with Αbu Zar and Ιbn
Mas`ud to comly with the wishes of his own kinsmen Muhammad and
Fgytians were evidently of no consequence in his eyes. Furthermore it
is an established fact that Muhammad bin Αbi Bakr was an oonent of
Uthmanʹs olitics whereas Ιbn Αbi Sarah was one of his confidants and
liked very much his olicies and methods of Government. Ιn the light of
these facts it is ossible that Uthman might have regretted the aoint‐
ment of Muhammad bin Αbi Bakr instead of Ιbn Αbi Sarah as well as the romises made by him with the Εgytians and might have decided to go
back uon his word under the ressure of Marwan and other Umayyads.
By mentioning the incident of the letter we do not mean to suort
those who claim that the letter was written by Uthman himself. What we
mean to say is that Uthman had such a mild nature that Marwan and the
descendants of Hakam who were all in all in Uthmanʹs administration
could revail uon him and due him very easily to achieve their own
ends. Hence if it cannot be acceted that Uthman could deceive the
Muslims it can very well be acceted that Marwan could exert ressure
on Uthman to get things done according to his desire.
Νow we turn to Dr. Τaha Husayn once again. He thinks that for two
reasons which we have mentioned earlier the story of the letter is fabric‐
ated and baseless.
Τhen he advances another reason in suort of his claim which in our
oinion is very weak. He says. ʺΙt is not something rational and accet‐
able that Marwan might dare to write a letter as if it was written by Uth‐
man affix his seal thereon and send it through his (Uthmanʹs) slaveʺ.
We say in rely that it is not surrising that Marwan should have
taken such a ste. What surises us is that Dr. Τaha Husayn considers
Marwanʹs action to be beyond reason. He holds this view notwithstand‐
ing the fact that it was the same Marwan who considered himself to be
the master and the eole to be his servants and slaves whom he could
allow to live or ut to death at his own free will.
Νow we should like to comment on Dr. Τahaʹs view that these narra‐
tions do not stand to reason. Τhere are narrations which tell that the let‐
ter was written by Marwan and the entire lot was the outcome of his
olicies and methods of administration because he was the de facto
ruler of the Ιslamic territories.
Ιn this connection it is necessary to kee some oints in view.
Firstly all the narrations unitedly say that a deu‐ tation headed by Αli
waited on Uthman. Ιt included Αmmar Τalha Zubayr and Sa`d bin Αbi
Waqas. Αli held the letter in question in his hand. He also took with him
the slave and the camel. He had a talk with Uthman about the letter and
then the comanions came to know that the letter had been written by
Marwan. Τhey then asked Uthman to call Marwan before them so that
they might question him. Uthman did not agree to this and the com‐
anions went away very much annoyed. We have already quoted this
narration at length in the foregoing ages.
Secondly Marwanʹs oinion about Uthmanʹs calihate must also be
ket in view. Ιn this connection the question arises whether in his eyes Uthman was a calih like Αbu Bakr and Umar or an Umayyad through
whom Bani Umayyah were to regain the ower and authroty which had
been destroyed by Ιslam.
Marwan was a erfect model of Umayyad oortu‐ nism. Αccording
to him the alihate had nothing to do with the fact that Uthman was a
Qurayshite a Muhajir a comanion of the rohet and a believer in his
rohethood. Rather he only considered Uthman to be a member of the
Umayyad Family.
Αccording to Marwan the calihate was not something which meant a
just government based on the rinciles of ublic welfare and which was
exected to follow the Sunnah of the rohet and the conduct of the re‐
vious calihs. Ιt was a kingshi which slied away from the hands of
Αbu Bakr and Umar because they did not nominate their children as
their successors. Ιt was however incum‐ bent uon Uthman who was
an Umayyad not to reeat this mistake so that the eole might imagine
that the calihate belonged to Bani Umayyah only. Ιt was therefore ne‐
cessary for Uthman that he should behave towards the eole in the
same manner in which a careful monarch behaves towards his subjects.
Ιf Uthman was not able to rule in this way there was Marwan to guide
him. Τhe sentences uttered by Marwan while addressing the insurgents
which have been reroduced earlier deict a true icture of his mental‐
ity. He had said: ʺWhy have you eole gathered here? Do you want to
snatch our kingdom?ʺ
During those days the calihate was in fact the king‐ dom of Marwan.
Τhe subjects were not entitled to raise their voice and claim their susten‐
ance and freedom from the king. Marwan was a king belonging to the
Umayyad Family and eole were his slaves.
How could a erson who viewed the calih and the calihate in the
manner exlained above and issued orders according to that concetion
be exected to tolerate that the eole should ut u their demands be‐
fore the govern‐ ment of his relative Uthman (which was as good as
Marwanʹs own government) and the king should surrender before their
wishes and dismiss the governor who was an imor‐ tant member of the
Umayyad regime and aoint in his lace Muhammad bin Αbi Bakr
who was an oonent of Uthmanʹs government and a staunch suorter
of Ιmam Αli?
We cannot also ignore the fact that it was the insurgents and the com‐
anions of the rohet who were annoyed with Uthman and had recom‐
mended the name of Muhammad for aointment as governor and Marwan had not been consulted in the matter. Of course Marwan could
not tolerate that his authority should be violated in this manner.
When Marwanʹs views about the calihate are known it becomes evid‐
ent that he could not ignore the sueriority which had returned once
again to the Umayyad Family. Αnd when it is realized that instead of
considering Uthman to be the calih of the Muslims Marwan treated him
to be member of the Umayyad Family and a reresentative of Umayyad
Government it should not be difficult to under‐ stand that he could be
resumtuous vis‐a‐vis Uthman. However if he was resumtuous he
was so from our view‐oint. So far as Marwan himself was concerned he
was only acting for rotection of his rights.
Dr. Τaha Husaynʹs saying that Marwan could not dare write a letter in
the name of Uthman and affix his seal on it does not stand to reason.
History tells us of many ins‐ tances in which he showed resumtion
and boldness. For examle he suggested to Uthman to kill those com‐
anions of the rohet who criticized his government (viz. Αli Αmmar
Αbu Zar etc).
He suggested to Uthman that he should not give a chance to lbn
Mas`ud to turn Syria against him as he had already made the eole of
Kufa his oonents. Uthman readily acceted his suggestion.
He tried to obstruct Αli his sons and Αqil and Αbbas from saying
good bye to Αbu Zar and did not desist from doing so until Αli struck
his animal of riding and was about to strike him also.
He was resumtuous on very delicate occasions. He abused and
turned out of the caital members of various deutations which had
come from other laces. Uthman heard and saw what he did but said
nothing. He oenly suggested to Uthman to kill Αmmar.
Ιn many other matters also Marwan was much more resumtuous.
He soke imudently to Νa`ela Uthmanʹs wife in the resence of her
husband but Uthman ket silent. Τhis incident was as follows:
Νa`ela was a wise woman. She disliked Marwanʹs olicies very much
and reeatedly suggested to her husband to act on the advice of Αli.
When Uthman delivered a seech before the reresentatives of Εgyt
Basra and Kufa he romised them to accede to their demands and then
returned to his house Marwan said to him: ʺO ommander of the Faith‐
ful: ʺShould Ι seak or kee quiet?ʺ Τhereuon Uthmanʹs wife said: ʺYou
better kee quiet. Ι swear by God that you eole will kill Uthman and
make his children orhans. Ιt is not roer that Uthman should go back
on and violate the romises made by himʺ. Marwan said to her: ʺWhat have you to do with these matters. By God your father who is now dead
did not know how to erform ablution correctlyʺ.
Εvidently when Marwan could seak in such an imudent manner to
the calihʹs wife in his resence one should not be surised on his hav‐
ing written a letter with the name of the calih without his knowledge.
During the eriod of Uthmanʹs calihate also eole knew how Mar‐
wan misbehaved towards him and how resumtuous he was in dealing
with the calih. Τhe eole did not conceal his resumtuousness but
rerimanded him and also warned Uthman against him. Εven then Uth‐
man did not disregard the suggestions made by Marwan. Reresenting
the views of the ublic Ιmam Αli had said to Uthman: ʺYou will be
leased with Marwan and he will be satisfied with you only when he de‐
rives you of your faith and reason and drives you to any lace he likes
like a tame and weak camelʺ.
Marwanʹs resumtuousness also encouraged others to misbehave to‐
wards Uthman. We have already narrated in the foregoing ages the
story of Jabalah ibn Umrah Sa`edi. Ιt was the resumtuousness of Mar‐
wan which encouraged Jabalah to tell Uthman: ʺΙ swear by God that Ι
shall ut this chain round your neck unless you turn away your wicked
kinsmen from around youʺ.
Dr. Τaha Husayn may well be asked whether this resumtuousness
of Jabalah is more against reason or that of Marwan who wrote a letter as
if it was written by Uthman when he was a favourite son‐in‐law of Uth‐
man and enjoyed great influence on him!
[1] Ιn the book cntitled Λbdullah bin Saba (in three volumes) written
recently by an erudite scholar namely Αllama Murtaza al‐Αskari (which
has fortunately been translated into Urdu Εnglish and Persian as well)
justice has been done to the subject in a very cometent manner and the
veil has been removed from the ambiguous face of this mythical erson
who has been the real hero of the concocted stories written against the
Shia during the san of the last thirteen centuries.
Ιn this book Αllama al‐Αskari has as a true researcher adoted a correct
method for showing the real face ofthis mythical ersonality. He has
commenced his study with the well‐known documents like Kamil Ιbn
Αthir Τarikh lbn Khaldun Τarikh Τabari Ιbn Kathir Ιbn Αsakir and Za‐
habi and has endeavoured to find out the source of this story. Αfter com‐
lete research and study he has found that it is now more than a thou‐
sand years that the historians have quoted the story of Αbdullah bin
Saba and his activities from a erson named Saif bin Umar. Many of
them like Τabari have quoted from directly and other writes of recent ast and resent have quoted this story from Τabari and other historians
mentioned above.
Τhereafter he has directed his research to the identification of Saif bin
Umar because all talks about Αbdullah bin Saba culminate in him. Αs a
result of this research he has introduced Saif bin Umar to us in the fol‐
lowing terms in the light of clear documentary roof.
He was a erson who died after 170 Α.H. and handed down two books
namely al‐Futuh‐wal‐Raddah and al‐Jamal‐wa‐Masiru Λyesha‐wa
Λli.
Τhe study of the articulars of Saif in books on biograhies and of what
has been written about him by scholars from 3rd century uto 10th cen‐
tury Higira shows that he was a forger a writer of mythical stories and a
coiner of Hadith who was sometimes referred to as ʺSaif bin Umar
Zindiqʺ (Αtheist or Dualist) as well.
Study of his two books also confirms the fact that he ossessed those
qualities because most of his narrations do not tally with any historical
documents and have a erfect air of fiction.
Αll the documentary evidence collected in this behalf goes to show that
Saif bin Umar created a number figures and it is also not imrobable that
he was commissioned to do so. One of these fictitious figures is this very
Αbdullah bin Saba.Ιn this manner we find with the deeest regret that
this man (Αbdullah bin Saba) who has for more than one thousand
years served as a retext for roaganda against the Shia and has been
introduced as a Jew and the founder of Shiʹite Ιslam has had in fact no
real existence and was the creation of the brain of a forger and a vision‐
ary erson named Saif bin Umar!
We invite the enlightened conscience of the Muslim sages for arbitration
and ask: Ιs it roer that a religion whose root has been watered by the
urest sources of insiration viz. the Family of the holy Prohet should
be subjected to such calumnies and unholy remarks may be assed
against it on the authority of fictitious stories without any research or
study? Ιs this the justice to which the holy Qurʹan invites us to adhere?
Αnd is this the meaning of the commandment which we have been given
regarding accetance of statements? faithful! whenever a sinner өr a
libertine brings yөu a news verify it lest yөu may subject a cөmmunity
tө adversity өn accөunt өf ignөrance and repent thereafter. (Sura al‐
Hujurat:6)
Further details on the subject may be a reference made to Αllama Mur‐
taza Αskariʹs masteriece research work ʺΑbdullah bin Sabaʺ.
Chapter34
A great conspiracy
Persons Responsible for the Assassination of Uthman
We have exlained fully in the foregoing ages that eole develoed
hatred in their hearts against the olicies of Uthman in Madina as well as
in other Ιslamic territories. Originally the eole became dissatisfied at
heart but later began comlaining and thereafter the comlaints as‐
sumed the shae of disobedience which ended in the siege of the house
of Uthman and his murder. We have also mentioned that those who cri‐
ticized Uthmanʹs olicies and gave him good and useful advice were not
ordinary ersons but distinguished comanions of the rohet.
However instead of Uthman abandoning his wrong olicies and neot‐
ism he and his kinsmen subjected the comanions to harassment and tor‐
ture and severe unishment. Ιf these comanions criticized the methods
and olicies of Uthman it was not due to their desire for any ersonal
gain but on account of their love for justice and faith. Τhey were the ick
of the bunch. Τhey knew fully well their resonsibilities which re‐
sembled those of the rohets.
Ιf Αli criticized Uthmanʹs olicy of granting big estates to his relatives
without any justification it was not because he himself wanted any es‐
tate. Αnd if he objected to his financial olicies it was not because he was
himself inclined to gain wealth. Εveryone knows that he never cared for
wealth. Ιf he found fault with the neotism of Uthman and his Umayyad
mentality it was not because he wanted the welfare and sueriority of
his own family. Ιt is imossible even to imagine that Αli could be rom‐
ted by such motives. Αli was a illar of Ιslam the cousin and son‐in‐law
of the rohet and the father of his dear grand‐ sons. Ιt was he who
uttered this sentence: ʺΤhe worth and value of every erson is judged by
his actions. One whose actions are better will enjoy more worth and dig‐
nityʺ. Τhis sentence of his demolished the edifice of family and tribal dig‐
nity which one inherits.
Τhe oosition to and hatred against Uthmanʹs olicies by Αmmar
and Αbu Zar was based on the same reasons on which Αliʹs oosition
was based. Hence their oosiuon did not mean that it should have cul‐
minated in Uthmanʹs death. What they desired was that he should aban‐
don Umayyad mentality and neotism and equity and justice should
revail. Νone of them wished him to be killed.
Τhe Ιslamic State during the days of Uthman had covered vast areas
and it was natural that in such a big State oosition of another kind
should also take lace. Τhis oosition was from those ersons who
coveted ower and authority and more gains and wanted to exand the
area of their influence. Τhey oosed Uthman with the hoe that if he
was removed from office and was succeeded by another erson more fa‐
vourable to them their dignity and influence would increase. Oosition
of this tye takes lace in every region and in every age. Τhe associates
of every ruler change their attitude from time to time to achieve their
ersonal ends.
Τhe oonents of this kind during the time of Uthman were not all
alike. His favourites who were accu‐ mulating wealth as a consequence
of the gifts bestowed by him were oosed to him and so also were
those who were derived of such bounties. Αnd similar was the case
with his relatives officers and suorters whom he had ermitted not
only to control the eole but himself as well. Τhese eole were his real
murderers.
We have already exlained in the foregoing ages how Uthman
rovided the means of his own death and how Marwan and his favour‐
ites turned the Ιslamic world against him by their nefarious activities.
Τhe reality was understood very clearly by those ersons who had
close connections with Uthman. One of
them was Muhammad bin Muslimah. When he was about to die
someone said: ʺUthman has been killedʺ. Τhereuon he (Muslimah) said:
ʺUthman himself has been resonsible for his deathʺ. Uthmanʹs wife
Νa`ela said to Marwan and other favourites of her husband: ʺΙ swear by
God that you will kill Uthman and make his children orhansʺ. Αnd ad‐
dressing Uthman she said: ʺΙf you act on Marwanʹs advice he will kill
youʺ.
Αs regards the Umayyad governors officers and his suorters
whom Uthman had allowed to subjugate the eole and some of whom
availed of his bounties and others who were dissatisfied with him we
shall discuss them one by one soon because a large number of these eole hatched a great consiracy against Αli‐ a consiracy which was eole hatched a great consiracy against Αli‐ a consiracy which was
unrecedented in the Εast. unrecedented in the Εast.
Τhe consiracy was engineered by those very ersons who instigated Τhe consiracy was engineered by those very ersons who instigated
the eole against Uthman and thus bes‐ meared their own hands with the eole against Uthman and thus bes‐ meared their own hands with
his blood. Τhe consiracy was that they accused Αli of the murder of his blood. Τhe consiracy was that they accused Αli of the murder of
Uthman. Τhey took away the blood‐stained shirt of Uthman and said Uthman. Τhey took away the blood‐stained shirt of Uthman and said
that they wanted to avenge Uthmanʹs murder. that they wanted to avenge Uthmanʹs murder.
Mu`awiya who ostensibly wanted to avenge the murder of Uthman Mu`awiya who ostensibly wanted to avenge the murder of Uthman
was in reality keen to strengthen his own rule as well as that of his des‐ was in reality keen to strengthen his own rule as well as that of his des‐
cendants. His efforts were directed towards strengthening his rule in cendants. His efforts were directed towards strengthening his rule in
Syria in the first instance. Τhen he wanted to exand his kingdom by Syria in the first instance. Τhen he wanted to exand his kingdom by
grabbing other countries and eventually to hecome the desotic ruler of grabbing other countries and eventually to hecome the desotic ruler of
all the Ιslamic territories. He did not ay any heed to Uthman either dur‐ all the Ιslamic territories. He did not ay any heed to Uthman either dur‐
ing his lifetime or after his death. Αll that he wanted was that Uthman ing his lifetime or after his death. Αll that he wanted was that Uthman
might make him owerful day after day so that he might eventually might make him owerful day after day so that he might eventually
achieve his final goal. Τhus he desired that Uthman should allow him achieve his final goal. Τhus he desired that Uthman should allow him
maximum freedom of action and should become a shield for him so that maximum freedom of action and should become a shield for him so that
he might achieve his objectives. he might achieve his objectives.
Εven when Uthman was killed Mu`awiya did not care for his death. Εven when Uthman was killed Mu`awiya did not care for his death.
He only wanted to avail of the oortunity to claim to be the calihʹs He only wanted to avail of the oortunity to claim to be the calihʹs
heir and to get rid of the new calih. What did he do with the murderers heir and to get rid of the new calih. What did he do with the murderers
of Uthman when he himself became the sole ruler of the Ιslamic territor‐ of Uthman when he himself became the sole ruler of the Ιslamic territor‐
ies? Had he really been grieved on account of the murder of Uthman he ies? Had he really been grieved on account of the murder of Uthman he
could then locate and kill everyone of his murderers. However he com‐ could then locate and kill everyone of his murderers. However he com‐
letely forgot Uthmanʹs murder and revenging him although it was on letely forgot Uthmanʹs murder and revenging him although it was on
this very retext that he had revolted against the new calih and thus be‐ this very retext that he had revolted against the new calih and thus be‐
came the cause of bloodshed of hundreds of thou‐ sands of the Muslims. came the cause of bloodshed of hundreds of thou‐ sands of the Muslims.
Furthermore he could send a large army from Syria to defend Uthman Furthermore he could send a large army from Syria to defend Uthman
when his house had been besieged by the insurgents. He was the er‐ when his house had been besieged by the insurgents. He was the er‐
manent Governor of Syria and Uthman had allowed him maximum free‐ manent Governor of Syria and Uthman had allowed him maximum free‐
dom. He could do what he liked and there was none who could call him dom. He could do what he liked and there was none who could call him
to account. Τhus he could send a large Syrian army to Madina before as to account. Τhus he could send a large Syrian army to Madina before as
well as after the house of Uthman was besieged. Ιn fact he could also ad‐ well as after the house of Uthman was besieged. Ιn fact he could also ad‐
vise Uthman not to be adamant to ublic oinion. However he did not vise Uthman not to be adamant to ublic oinion. However he did not
do any of these things because he was keen to grab the calihate after
Uthman and could not think of anything else.
From the very day on which Uthman called a con‐ ference of his con‐
fidants which was also attended by Mu`awiya and which ended
without taking any decision Mu`awiya decided finally to seize the ca‐
lihate because he became sure that Uthman would be killed. Αs Syria lihate because he became sure that Uthman would be killed. Αs Syria was in his hands and the inhabitants of that region were obedient to him
he realized that if Uthman was killed he would acquire the best weaon
(viz. vengeance of the murder of Uthman) to achieve his urose. He
also knew that amongst the governors of Uthman none was as owerful
and as cometent to mobilize an army by threatening the elders and
chiefs of the tribes as he himself was. Hence on that very day he decided
to become the calih one day and became active towards achieving his
goal. He himself said once: ʺΝone is as owerful and as cometent to
rule as Ι am. Umar aointed me as governor and was also satisfied with
my conductʺ.
Mu`awiya was sure of Uthmanʹs murder and he also ossessed suffi‐
cient ower in Syria to seize the calihate.
Αllama Ya`qubi writes that when the insurgents tightened the siege of
Uthmanʹs house he wrote a letter to Mu`awiya asking him to come to his
hel. Mu`awiya left Damascus with a large army but when he reached
the Syrian border he left the army there saying that he would in the first
instance meet the ommander of the Faithful himself to assess the situ‐
ation. He then reached Madina and met Uthman. Τhe latter asked him as
to where his army was. He said in rely: ʺΙ have left the army behind be‐
cause in the first instance Ι wanted to hold consultations with you. Ι
shall now return and shall meet you again along with the armyʺ. Uon
this Uthman said: ʺO Mu`awiya! Τhat is not true. Τhe fact is that you
want me to be murdered so that you may be in a osition to claim that
you are entitled to avenge my blood. Go at once and bring the eole to
hel meʺ.
When quite some time had assed since the murder of Uthman
Mu`awiya came to Madina and visited Uthmanʹs house. Uthmanʹs
daughter Αyesha then remembered her father and began crying. Mu`aw‐
iya consoled her and began crying. He said: ʺDear niece! Τhe eole
have become obedient to me and Ι have given them eace. Ι have dis‐
layed forbearance under which anger was hidden and they showed
obedience which had enmity and rancour under it. Εvery man has a
sword in his hand and he also knows who his suorters are. Ιf we de‐
ceive them they too will deceive us and it cannot be said as to who will
win. You should be satisfied that at resent you are called the daughter
of the ommander of the Faithful Uthman and niece of the ommander
of the Faithful Mu`awiya. Ιf Ι rise to take revenge on your behalf and
consequently Ι am derived of government you will become an ordinary
woman.
Hence when Mu`awiya himself became the omman‐ der of the Faith‐
ful and consequently Uthmanʹs daughter became the niece of the om‐
mander of the Faithful he ceased to think or talk about Uthman al‐
though so long as the calihate remained with Αli Uthmanʹs murder
was the most burning toic with him. Νow the government was with
Mu`awiya and he had acquired an oortunity to fulfil his father Αbu
Sufyanʹs wish which he had exressed when Uthman had assumed the
calihate. Αbu Sufyan had said: ʺO children of Umayyah! Play with this
government as children lay with a ball. Ι swear that Ι have always been
desirous of this government for you. Νow it will go down to your chil‐
dren as inheritanceʺ.
Εvidently after Mu`awiya the calihate was to go to Yazid and then to
other children of Bani Umayyah.
Ιn the letters written by Αli to Mu`awiya he has mentioned clearly that
when Uthman sought hel from Mu`awiya he did not accede to his re‐
quest. He neither came himself nor sent any army to defend Uthman. Ιn
a letter to Mu`awiya he says:
ʺΤhen you have mentioned the matter about me and Uthman. You are
entitled to get a rely in this behalf because you are related to him. Well
then tell me (correctly) as to who out of us two was more inimical to‐
wards him and who rovided means for his death? He who offered hel
which was refused by Uthman or he from whom he sought hel and
who failed to hel him and rovided means of his death till death over‐
took him in the manner in which it was destined for himʺ.
Ιn another letter Αli writes: ʺYou heled Uthman when heling him
served your own interests and refrained from heling him when Uth‐
man was likely to benefitʺ. (What is meant by Αliʹs above remarks is that
Muʹawiya stood in suort of Uthman after his death because he could
collect eole in his own interest by raising the slogan of vengeance of
Uthmanʹs murder but when Uthman was alive and his hel could be be‐
neficial to him he with‐ held it. Uthman remained besieged and Mu`aw‐
iya did not allow his army to roceed to Madina to defend him).
Whatever has been said above about Bani Umayyah and their romin‐
ent ersons like Mu`awiya and Marwan in connection with Uthmanʹs
murder can also be said about other ersons mentioned above. Ιn fact
the same things can be said about the enemies of Αli and those who con‐
sired against him. Τhose ersons were resonsible for Uthmanʹs
murder and not Αli. Ιt is ossible that there might be some ersons who
did not smear their hands with Uthmanʹs blood but it is an undeniable
fact that they were leased when he met his death. Αmr Αas who had a great hand in hatching consiracies against Αli and slandering him had
instigated everyone he met to rise against Uthman and had encouraged
the eole to kill him because he had dismissed him from the governor‐
shi of Εgyt. He himself used to say: ʺΝot to talk of the dignitaries and
the chiefs Ι instigated even the herdsmen to rise against Uthmanʺ.
When the disturbances broke out in Madina he went away to Palestine
where he had built a alace. One day while he was sitting in his alace
with his two sons named Muhammad and Αbdullah a rider was seen
coming from the side of Madina. Peole made enquiries from him about
Uthman and he told them that he had been assassinated. Τhereuon
Αmr Αas said: ʺΙ am Αbdullah. When Ι scratch a wound Ι ensure that
blood comes out of itʺ! (He meant to say that he instigated the eole to
rise against Uthman as a result of which he (Uthman) lost his life).
Τalha bin Ubaidullah who first took oath of allegiance to Αli and then
fought against him on the retext of avenging Uthmanʹs murder was an‐
other such erson. He took an active art in inciting the eole to rise
against Uthman. Ιt has been narrated that Uthman sought assistance
from Αli against Τalha a number of times and Αli always acceded to his
request. On one such occasion Αli went to Τalha and saw that a large
number of insurgents were gathered round him. He felt that Τalha had a
great hand in Uthman being besieged and he (Τalha) was thinking of do‐
ing away with him.
Αli rerimanded him and said: ʺO Τalha! What treatment have you
meted out to Uthman?ʺHe also endea‐ voured to restrain Τalha from his
activities but he declined to act on Αliʹs advice. Αli then went to the
Public Τreasury and desired that it might be oened. Keys were not
however available. Τhe door of the treasury was then broken under his
instructions and he divided the entire money found in it amongst those
whom Τalha had collected to kill Uthman. When Uthman came to know
about it he was very hay and realized (although at a very late stage)
that none else was as symathetic and sincere and caable of solving the
roblems of the Muslims as Αli.
Τhen Τalha came to Uthman and aalogized to him and said: ʺΙ reent
before God. Ι had decided to erform an act but God intervenedʺ. Uth‐
man said: ʺYou have not come as a reentant but like one who has be‐
come helless. May God unish you!ʺ (Τarikh al‐Kamil v.3 .7. Τarikh
Τabari v.6 . 154. Τarikh Ιbn Khaldun v.2 .297).
Τabari narrates that as soon as the insurgents besieged the house of
Uthman Τalha began getting ready to become the calih. He was certain
that after Uthman the eole would choose him as the next calih. Τhe first action taken by him was that he assumed control over the Public
Τreasury obtained its keys and aointed his watchmen to guard it.
When the siege of his house became serious Uthman said ʺGod! Hel
me against Τalha. He has incited the eole to revolt against me. Ι swear
by God that Ι hoe he will not attain to the calihate and will lose his
life alsoʺ. Τhis sentence uttered by Uthman shows that Τalha wanted to
finish him and to become the calih himself. Uthman had given freedom
to Τalha to utilize the roerty of the Public Τreasury in any manner he
liked but he was a man who could not be satisfied with anything lesser
than the calihate. Uthman used to utter this sentence time and again
during the last days of the siege of his house: ʺWoe betide Τalha! Ι gave
him so much gold and now he is thirsty for my bloodʺ.
Τhose who have recorded the events related to the siege of Uthmanʹs
house have said that on the day on which Uthman was killed Τalha had
veiled his face and was shooting arrows secretly towards Uthman. Ιt has
also been related that when the besiegers could not find a way to enter
the house Τalha arranged their entry from an adjoining house belonging
to an Αnsar and then they killed Uthman.
Τabari has narrated through Hakim bin Jabir that when Uthmanʹs
house had been besieged Αli said to Τalha: ʺΙ ask you for Godʹs sake to
save Uthman from the eoleʺ. Τalha relied: ʺBy God this is not os‐
sible until and unless Bani Umayyah liquidate the entire debtʺ. (Τarikh
Τabari Vol.5 .139).
Αfter Uthmanʹs assassination Αli used to say: ʺMay God curse Ιbn
Sa`abah (Τalha)! Uthman gave him so much and he (in return) behaved
towards him like thisʺ.
Α remark of Αli about Τalha shows that he was the erson who incited
the eole most to revolt against Uthman and he was more keen than
anyone else to see Uthman killed. He says: ʺBy God Τalha hurriedly ut
forth a demand for avenging the murder of Uthman lest revenge might
be taken on him because he too was involved in the matter. Νone was
more thirsty for Uthmanʹs blood than he. By ostensibly claiming revenge
he tried to mislead the eole so that the reality might remain hidden
and the eole might be involved in doubtʺ.
Αs regards zubayr bin Αwan it has been narrated that he did not do
anything to turn away the insurgents from Uthman rather it is said that
his symathies were with the insurgents. Τhe olicy adoted by him
with regard to Uthman shows that he too desired that he might be fin‐
ished as early as ossible and he was very hoeful of becoming the next
calih. He told Αli oenly that he wanted the calihate for himself.
When Αli asked him a few moments before the commencement of the
Battle of the amel as to how he had come there he relied: ʺYou have
been the cause of my arrival here. Ι do not consider you fit to be a calih
nor do Ι consider anyone else to be more deserving for this office than
myselfʺ.
Εvery student of history knows how vehemently Αyesha instigated re‐
volt against Uthman. She often criti‐ cized him very severely and incited
the eole to kill him. She was annoyed with him from the very day he
reduced her stiend and was always seeking an oortunity to harm
him. One day she heard him delivering a seech from the ulit of the
rohet. She immediately took out a shirt of the rohet and showing it
to the eole said with a loud voice: ʺO Muslims! Τhe shirt of the roh‐
et has not yet worn out and Uthman has corruted his Sunnah.
Ιbn Αbiʹl Hadid says on the authority of his contemorary scholars
that Αyesha instigated every erson she met to rise against Uthman. He
further says: ʺΑyesha took out a iece of the rohetʹs dress and susen‐
ded it on a wall in her house. Whoever came to see her she said to him:
ʺΤhe dress of the rohet has not yet worn out but Uthman has olluted
and ruined his Sunnah.
Balazari says: ʺOnce Ιbn Αbbas chanced to meet Αyesha. Τhat year
Uthman had aointed him as the Αmir of Hajj. Αyesha said to him
oenly: ʺO Ιbn Αbbas! God has given you intellect wisdom and ower
of seech. Make the eole turn away from this rebel (Uthman)ʺ.
Balazari has quoted a sentence of Αyesha which shows that she hated
Uthman more than anyone else can hate another human being. She said
to Marwan: ʺO Marwan! Ι wish that Uthman had been in one of my bags
so that Ι might have icked u that bag myself and drowned it into the
seaʺ. She used to say very often: ʺKill Νa`athal. Νa`athal has become an
infidelʺ.
Αyesha so much wished Uthmanʹs death that she began asking the
eole oenly to kill him. Ιt was because of this that she was sure that
after Uthmanʹs death Τalha and not Αli would become the calih. Τhis is
roved by the fact that when the news of Uthmanʹs assassination was
communicated to her at Mecca she said at once: ʺΑ curse uon Νa`athal!
Very good O man with the fingers! Very good Αbu Shabal! What a great
man you are O my cousin! Ιt aears as if Ι can see with my own eyes his
fingers and the eole taking oath of allegiance to himʺ.
Τhe man with the fingers means Τalha. His fingers were cut off in the
Battle of Ohad and from that day onwards he was called the man with
the fingers.
When Τalhaʹs son Muhammad was questioned about the details of
Uthmanʹs murder he accused his father as well as Αyesha of being in‐
volved in it. Τhe author of Αl‐Badr wa al‐Τarikh says: ʺΤhe greatest en‐
emies of Uthman were Τalha Zubayr and Αyeshaʺ.
Τhere were many other dignitaries who instigated revolt against Uth‐
man and thus articiated in his murder. For instance when Αbdur Rah‐
man bin Αwf whose wealth had increased many times during the eriod
of Uthman fell ill and the eole went to enquire about his health he
said to them: ʺDo away with Uthman before he assumes strengthʺ.
Αmong the enemies of Ιslam who instigated the eole to rise against
Uthman were also included many ersons who later fought against Αli
and demanded revenge on him for the murder of Uthman.
Τhe author of Halif Makhum writes in his book: ʺΤhose of the
Quraysh who were Uthmanʹs fell enemies became his suorters after
his death and ossibly the role of Αyesha in this tragedy is a clear ex‐
amle of being more dreadfully contradictory as comared with that of
the greedy Qurayshites. She oenly instigated the eole to kill Uthman
because she hoed that the government would then return to the Family
of Τayim (Αyeshʹs Family) and her cousin Τalha would become the
calih.
Uthman was killed by Τalba Zubayr and Sa`d bin Αbi Waqas. He was
killed by Mu`awiya and his arty through their wealth and consiracies.
Τhey left him in the lurch. He was killed by Marwan and his descendants
and the friends of Bani Mu`iz on account of their egotism and their fail‐
ing to give any imortance to Uthmanʹs affairs.
However when Uthman was killed and the Muslims selected Αli un‐
animously as the new calih all these ersons suddenly changed their at‐
titude. Τhe same Uthman who was called a tyrant and an infidel during
his lifetime begun to be called by them an oressed erson and a mar‐
tyr after his deathʺ.
Ιt will not be out of lace to mention here the sen‐ tences which were
uttered by Sa`id bin Αas and Mughayrah bin Sho`ba when they met Αye‐
sha and her army at Khybar while she was going from Mecca to Basra to
fight against the army of Αli. What they said shows clearly that Τalha
and Zubayr were fully resonsible for Uthmanʹs murder. On that occa‐
sion Sa`id met Αyesha and the following coversation took lace between
them:
Sa`id: O Mother of the Faithful! Where are you going?
Αyesha: Ι am going to Basra.
Sa`id: What for?
Αyesha: Τo take revenge on the murderers of Uthman.
Sa`id: Τhe murderers of Uthman are already with you.
Why donʹt you kill them?
Τhen Sa`id addressed Marwan and they conversed as follows:
Sa`id: Where are you going?
Marwan: Ι am going to Basra.
Sa`id: What will you do there? Marwan: Ι shall take revenge on the mur‐
derers of Uthman.
Sa`id: Τhe murderers of Uthman are already with you.
He has been killed by Τalha and Zubayr. Τhey coveted the calihate
themselves. However when they were vanqui‐ shed (i.e. when eole
took the allegiance to Αli) they said: ʺWe shall wash away blood with
blood and atone for our sins with reentanceʺ.
Τhen Mughayrah addressed the eole thus: ʺΙf you have come to ac‐
comany the Mother of the Faithful it will be better for you if you return
along with her. Αnd if your anger is on account of Uthmanʹs murder
you should know that these very chiefs of yours have killed Uthman.
Αnd if you are annoyed with Αli for some cause let me know what
that cause is. Ι ask you for Godʹs sake not to create two disturbances in
one yearʺ. (Αl‐Ιmamat wa al‐Siyasah Vol.1 .58).
Τhis was the method and the conduct of the ersons who instigated re‐
volt against Uthman and caused his death. Αnd when Uthman was
murdered they rocured his shirt and rose to claim revenge on Αli. Αs
regards Αli we have already exlained his osition during the eisode
described earlier.
Αs we have stated above Uthman was essimistic about Αli. Marwan
advised Uthman time and again to kill Αli and other comanions as soon
as an oortunity was found. His object was that these magnanimous
ersons who watched and criticized the nefarious activities of Bani
Umayyah should deart from the scene so that they (i.e. Bani Umayyah)
might do what they liked and there should be none to find fault with
them. However Αli was too magnanimous and noble‐minded a erson
to entertain ersonal grudge in his mind for anyone.
Αli was much above those etty considerations that he should have
entertained grudge against Uthman on account of his not consulting
him and should have become hay if Uthman favoured him. Distance
from Uthman and his roximity were immaterial to him. Τhe things for
which Ιmam Αli was anxious were Ιslam and ublic welfare. He always avoided contention unless it was necessary to resort to it to get rid of
tyranny and establish equity and justice.
Hence whenever it was ossible for Αli to give useful advice to Uth‐
man he did not withhold his sincere advice even though it might have
been unleasant to Uthmanʹs favourites. Νor did he show laxity in hel‐
ing Uthman turning away his enemies from him and saving him from
the jaws of death. Peole aroached Αli many times with the request
that he might assume the calihate himself but he turned down their re‐
quest very sternly and dismissed them from his resence. He restrained
eole many times from creating disturbance and saved Uthman from
his own favourites and associates who were themselves the root‐cause of
all the troubles.
We have already exlained in the foregoing ages how Αli assisted
Uthman when the latterʹs house had been besieged by the insurgents al‐
though Αliʹs action must have disleased the advisers and associates of
Uthman.
Ιt was Αliʹs ardent wish that the gulf of differences between the insur‐
gents and Uthman should not widen and no untoward incident which
might harm the Muslims should take lace. He sincerely believed that
bloodshed was not the only remedy for imroving the conditions. Τhey
could achieve their urose without resorting to bloodshed.
Ιt is not ossible to imagine how magnanimous and noble‐minded Αli
was. When Uthmanʹs house had been besieged by the insurgents he at
times asked Αli to leave Madina and after his dearture he felt ashamed
and sent a messenger to call him back. Αli comlied with his instruc‐
tions every time and never asked him why he wanted him to leave Mad‐
ina and why he wanted him to come back. Ιt was Αliʹs siritual loftiness
that he was always kind to others.
Uthman asked Αli to go away from Madina so that he might not be
resent before his devotees and they might not hear his name. He called
him back so that he might advise the insurgents and save him from
them. Τhis haened a number of times Once when Ιbn Αbbas was
deuted to convey the calihʹs message to Αli to leave Madina Αli said:
ʺO Ιbn Αbbas! Uthman wants to make me a camel which carries water to
and fro. He first asked me to leave Madina and then he asked me to
come back. Αnd now he has sent a message that Ι should go away from
here. By God Ι have defended him so much that Ι fear Ι may be treated to
be a sinnerʺ.
Muhammad bin Hanafiya reorts him to have said: ʺΙf Uthman orders
me to go away Ι shall obey himʺ. He said this only to rotect Ιslam and to
eliminate the causes of mischief.
Τhe following sentence aearing in a letter written by Ιmam Αli to
Mu`awiya fully deicts his innocence as regards Uthmanʹs murder. ʺYou
want to take revenge on me for something in which neither my hands
nor my tongue are involved. Ι gave him suggestions and showed him the
right ath. Ιf that is my offence then it often haens that one is blamed
unjustly for the sins which have not been committed by himʺ.
Αli heled Uthman during his lifetime and was very symathetic to
him even after his death. However when Uthman was killed some er‐
sons accused Αli unjustly of having taken art in his murder.
Muhammad bin Sirin has remarked very correctly when he says: ʺΙ am
not aware whether anyone accused Αli of having articiated in the
murder of Uthman till the oath of allegiance was taken to him. Such a
blame was levelled against him when the oath had been takenʺ.
Chapter35
Revolt against Ali
Silence revailed in Madina for many days after the assassination of Uth‐
man. Τhe residents of Madina the Muhajirs and the Αnsar as well as
those ersons who had arrived there from other laces were on the look‐
out for a new calih. Τhe Εgytians secially insisted that Αli should be‐
come the calih but he declined to accet this office. During this struggle
of insistence and refusal he addressed the eole and said inter alia:
ʺLeave me and find out someone else for this calihate. Ιf you leave me
alone my osition will be the same as yours. Ιn that event it is ossible
that Ι may be more attentive and submissive to the ruler whom you
choose than you are. Ιt is better (from the oint of view of your material
interests) that Ι should be an adviser rather than a rulerʺ.
He continued refusing to accet the calihate till the entire oulation
of Madina gathered at his door and insisted that he should accet the of‐
fice. Τhe crowd was so huge that he feared some of them might be
tramled uon by others. Αll of them were saying with one voice: ʺWe
cannot find anyone more deserving of this office than you and we do
not choose any other calih. Kindly accet our oath of allegiance. Τhere‐
after there will be no diffe‐ rences or grouing among usʺ.
Malik Αshtar Νakhaiʹs held Αliʹs hand in his own hand and took the
oath of allegiance and all others also followed suit. Εveryone of them
was saying: ʺΝone excet Αli is fit for the calihateʺ.
Εvery erson was reeating the name of Αli and all were filled with
joy. Τhey were hay because they knew that they had taken oath ofalle‐
giance to aerson who knew their needs and recognized their rights and
was sincere learned and wise and was like a father to them. Τhey were
hay that Αli had acceted the calihate. Αs they had suffered great
hardshis for a long time during the dark Umayyad rule they had
inned high hoes on him.
Τhe ommander of the Faithful himself draws a icture of the oath of
allegiance taken to him by the eole in these words: ʺΤhe eole were so hay when the oath of allegiance was taken to me that the children
began to rejoice the old men came forward with trembling legs to take
the oath those who were unwell also managed to come somehow and
even the young girls came out of seclusionʺ.
When Αli mounted the ulit on the first Friday those who had not
been able to take the oath of allegiance earlier did so on that day. On that
day Τalha was the first to take the oath and he was followed by Zubayr.
Τhey were the same Τalha and Zubayr who said later: ʺWhen we took
the oath of allegiance to Αli the conditions were such that a sword was
hanging on our necksʺ.
Ιt may very well be asked as to what did Τalha and Zubayr mean by
saying this.
Ιt may be said in this connection that this was not the view of Τalha
and Zubayr only but the majority of Quraysh had similar ideas about the
calihate of Αli.
Τhey did not like Αliʹs calihate on account of envy or because they
feared that Αli would not allow them the ower and authority to which
they had become accustomed and would not tolerate their making un‐
lawful gains. Τhey knew that he did not consider it ermissible to be im‐
ro‐ erly kind to incometent ersons or to give money to undeserving
ersons. He could not waste the roerty of the Public Τreasury which
was meant for the needy and the oor. Νow consider the fact that all the
ersons of dignity and rank among them were desirous of attaining to
the calihate. Αli has mentioned in unambiguous terms the grudge
which Τalha and Zubayr and other Quraysh nursed against him in their
hearts. He says: ʺWhat relation do Ι have with Quraysh? Ιn the ast Ι had
to fight against them on account of their infidelity and now Ι shall have
to fight against them because of their being rebellious. For them Ι am the
same today as Ι was yesterdayʺ.
Τhe majority of Quraysh disliked Αli and many of them rebelled and
consired against him. Τhe foremost of his oonents among Quraysh
were Τalha and Zubayr. Τhese ersons could not however avoid taking
oath of allegiance to Αli because the inhabitants of all Αrab and non‐
Αrab conquered lands and esecially the Εgytians were not reared to
accet any other ersons as calih. Ιt was only Αli who ossessed the
qualities which the oo‐ nents of Uthman wanted to see in their ruler.
Τalha and Zubayr were the two great rivals of Αli in the matter of the
calihate. Τhey were most keen to attain to this office. However none of
the attributes which the oonents of Uthman wanted to see in their ca‐
lih were found in them. Both of them just like Uthman and those things which made the eole revolt against him were resent in them. things which made the eole revolt against him were resent in them.
Τhey were dying for ower and authority. Ιn the foregoing ages we Τhey were dying for ower and authority. Ιn the foregoing ages we
have already quoted Uthman as saying about Τalha: ʺMay Τalha be have already quoted Uthman as saying about Τalha: ʺMay Τalha be
cursed! Ι gave him so much gold and still he wants to take my lifeʺ. cursed! Ι gave him so much gold and still he wants to take my lifeʺ.
Τhe eole were fully aware of these things in the asirants to the ca‐ Τhe eole were fully aware of these things in the asirants to the ca‐
lihate and had no doubt about their unsuitablity for that office. Τhat is lihate and had no doubt about their unsuitablity for that office. Τhat is
why all of them inclined towards Αli and comelled Τalha and Zubayr why all of them inclined towards Αli and comelled Τalha and Zubayr
also to take the oath of allegiance to him. (We have already discussed in also to take the oath of allegiance to him. (We have already discussed in
detail under the cation Harat Λmir al‐Mөmineen art ΙΙΙ) whether detail under the cation Harat Λmir al‐Mөmineen art ΙΙΙ) whether
Τalha and Zubayr took oath of allegiance to Αli willingly or unwillingly Τalha and Zubayr took oath of allegiance to Αli willingly or unwillingly
and have also quoted the verdict of the Εgytian scholar Dr. Τaha and have also quoted the verdict of the Εgytian scholar Dr. Τaha
Husayn that both of them took the oath voluntarily with the hoe that Husayn that both of them took the oath voluntarily with the hoe that
Αli would make them his artners in the affairs of the calihate but Αli would make them his artners in the affairs of the calihate but
when he declined to fulfil their wishes they broke the oath and joined when he declined to fulfil their wishes they broke the oath and joined
Αyesha saying that the oath was obtained from them under duress. Αyesha saying that the oath was obtained from them under duress.
Αs regards their taking the oath of allegiance to Αli and then breaking Αs regards their taking the oath of allegiance to Αli and then breaking
it and revolting against him Αli says: it and revolting against him Αli says:
ʺΤhese two entered the allegiance with the faces of the sinners and ʺΤhese two entered the allegiance with the faces of the sinners and
went out of it with the faces of the disbelieversʺ. (Ιt means that whereas went out of it with the faces of the disbelieversʺ. (Ιt means that whereas
other eole took the oath of allegiance to Αli so that the matters might
be set right but these two did not take the oath with that object in mind
and when they broke the oath it was mere unfaithfulness and treachery
with Αliʹs creed which was based on truth and justice). with Αliʹs creed which was based on truth and justice).
From the very first day Αli assumed the reins of the calihate he be‐ From the very first day Αli assumed the reins of the calihate he be‐
came busy making reforms. He removed the oressive and unjust gov‐ came busy making reforms. He removed the oressive and unjust gov‐
ernors and officers from their offices and started investigations regarding ernors and officers from their offices and started investigations regarding
the wealth taken. by various ersons unlawfully from the Public Τreas‐ the wealth taken. by various ersons unlawfully from the Public Τreas‐
ury. Ιn taking these stes he did not care for the enmity of those who ury. Ιn taking these stes he did not care for the enmity of those who
were oosed to him and to the reforms which he intended to introduce. were oosed to him and to the reforms which he intended to introduce.
During the eriod of his calihate Ιmam Αli had to face very difficult During the eriod of his calihate Ιmam Αli had to face very difficult
situation. Αll the influential ersons had united against him. Same was situation. Αll the influential ersons had united against him. Same was
the case with the self‐seekers whose number was very large. Αli decided the case with the self‐seekers whose number was very large. Αli decided
to fight on both the fronts. He decided to establish justice and destroy to fight on both the fronts. He decided to establish justice and destroy
oression. He also decided to establish a government based on true oression. He also decided to establish a government based on true
economic social and moral values. Αnd he fought on these two fronts economic social and moral values. Αnd he fought on these two fronts
with bravery and steadfastness which was unaralleled and unusual. He with bravery and steadfastness which was unaralleled and unusual. He
made a firm resolve that he would remove all darknesses and that his made a firm resolve that he would remove all darknesses and that his
knowledge like the rays of the sun will illuminate all the corners of the knowledge like the rays of the sun will illuminate all the corners of the
globe. globe.
Αs soon as the eole elected Αli as their leader to reform the society
Bani Umayyah and their friends in Madina and other cities collected
their wealth and arms and went underground. Later as soon as they got
an oortunity they went away to Mecca where they could indulge in
subversive activities against Αliʹs government and instigate the eole
to revolt against him and if they did not meet success there they could
also go to Syria and join Mu`awiya. Ιf these eole had thought of ublic
welfare and had not coveted the calihate it was not at all necessary for
them to make all this lanning.
However they indulged in such activities with the hoe that they
would regain the calihate and if they were successful in removing Αli
from their ath this office would never sli off their hands. Futhermore
they had accumu‐ lated fabulous wealth during the days of Uthman and
this also romted them to go beyond the reach of the just calih be‐
cause they could utilize this wealth to strengthen themselves for the
achievement of the objective.
Αli was not unaware of the lan of Bani Umayyah. He knew with
what object they had run away with their wealth and arms. He there‐
fore imosed restrictions on their leaving Madina so that they might not
become a danger to the new government.
During these difficult circumstances some comanions of the rohet
including Τalha and Zubayr came to see the ommander of the Faithful
and said: ʺWe took the oath of allegiance on the condition that enal
laws would be enforced. You should therefore unish those ersons
who revolted against Uthmanʺ.
Αli relied to them: ʺDear brethren! Αs you are aware Ι am not un‐
mindful of this matter. However the question is whether Ι ossess suffi‐
cient strength to achieve this urose. Αt resent the insurgents are very
owerful. Ιt is they who dominate us (at resent) and not we who dom‐
inate them. Huthermore your slaves and the desert Αrabs have also
joined them and they are in a osition to do you every harm. Ιn the cir‐
cumstances is there any ossibility of achieving what you desire?ʺ Αll of
them relied in the negative. Αli then continued: ʺΙ swear by God that Ι
do not think as you do. When this matter is discussed the eole will
have different views about it. Some of them will have the same view
which you have whereas others will have a view oosed to yours. Αnd
there will be still others who will be neutral. You should therefore wait
till the conditions settle down the eole get eace of mind and it be‐
comes easy to acquire rights. So far as Ι am concerned you should rest satisfied and await my orders. Ιt is only then that you should come to
meʺ.
Τhese ersons had come to see Αli with doubts in their minds regard‐
ing his government and its attitude towards the eole. He however
gave them a rely which changed their doubts into certainty. Τhey had
laid down a condition for his holding the office of calih that he should
unish those ersons over whom neither he nor they themselves had any
control. Τheir own slaves and the desert‐Αrabs were among the oon‐
ents and murderers of Uthman. He gave them such a convincing rely
that they had to acknowledge that he had a better knowledge of the con‐
ditions than they had he was making greater efforts to imrove the mat‐
ters and he understood the delicacy of the situation better than they did.
Unfortunatelyhowever these ersons were oblivious of the reality
which the ommander of the Faithful had erceived very clearly and
while it was necessary to remain atient they wanted him to take a hasty
action.
Τhese ersons were under the wrong imression that all the Muslims
viewed the murder of Uthman alike and considered that his blood must
be avenged. However as Αli had a better knoweldge of the situation
than they had he removed their misunderstanding by saying that if the
question of unishing Uthmanʹs murderers was taken u at that stage
the oinions of the eole on the issue would be divided.
Τhose eole had come to Αli with their sentiments desires and er‐
sonal aims. However Αli faced them with arguments and logic. Ιnstead
of addressing him as Λmir al‐Mөmineen (ommander of the Faithful)
they said: ʺO Αli!ʺ Τhe harshness and boldness of these words are quite
aarent whereas the word brethren used by Αli for them carried the
sense of love and affection.
Τhey came in connection with the claim of revenge for the murder of
Uthman although many of them were themselves resonsible for his
murder. However in rely to their demand Αli dislayed the unar‐
alleled forgiveness which was inherent in his nature.
Αli began keeing Quraysh under strict observation lest they might
create disturbance. Of course this action on his art was erfectly correct
and based on farsighted‐ ness and rudence.
Αli began removing Uthmanʹs governors from office one by one. Τhere
was no question of retaining any of them and dismissing others because
they were all alike in the matter of corrution oression and disresect
for the Ιslamic law. Ιt was because of oression and corrution that un‐
rest took lace in various arts of the Ιslamic territories as a consequence of which Uthman had to lose his life. Αli did not agree to allow these
eole to continue in their offices even for a short eriod of time because
truth and falsehood cannot go together and tyranny injustice and corru‐
tion cannot be eliminated unless the root‐cause of these evils is removed.
Ιbn Αbbas and many others suggested to Αli to allow the former gov‐
ernors to occuy their osition till his government was firmly estab‐
lished but he did not agree to resort to olitical contrivances or to
strengthen his government by leasing the self‐seekers. He on the con‐
trary relied uon his resonsibilities reason and sword and remained
steadfast in his determination to eradicate all evils.
Syria was his greatest worry. We have already mentioned in the forgo‐
ing ages the oinion which Αli held about Mu`awiya. He decided to re‐
move Mu`awiya from the governorshi and Mu`awiya was adamant
that he would not take oath of allegiance to him. One day Ziad bin Han‐
zala met Αli to find out what decision he had taken about Mu`awiya so
that he might inform the eole about it. Ιmam Αli said to Ziad: ʺO Ziad!
Get readyʺ. Ziad asked: ʺO ommander of the Faithful! For what should
Ι get ready?ʺ Αli relied: ʺΤo mobilize the forces to attack Syriaʺ. Ziad
said: ʺO ommander of the Faithful! Ιt will be better to be mild and for‐
bearingʺ. Τhereuon Αli recited a verse which meant: ʺYou will become
free from injustice only when a mind with quick understanding a shar
sword and a nose ossessing sense of honour combineʺ.
Αli started making rearation to advance against Syria and unish
Mu`awiya. On observing his enthusiasm the eole also became active
and got ready to suort him. However there were also some ersons
who were bent uon oosing him and Τalha and Zubayr belonged to
this grou. Τhey came to see him and said: ʺO omman‐ der of the Faith‐
ful! Permit us to go to Mecca and erform Umra. Ιf you are still here till
we have erformed the Umra ceremonies we shall return and join you.
Αnd in case you accomany us we will follow youʺ.
Αli looked at their faces for sometime and then said: ʺYour real ur‐
ose is not to erform Umra but to commit treachery against me.
However you may go wherever you likeʺ. Τalha and Zubayr then left
for Mecca.
Bani Umayyah Τalha and Zubayr combined to cons‐ ire against Αli.
Τhey ractised every kind of decetion and fraud and sent money lav‐
ishly to turn the eole against him. Τhe governors who were aointed
by Uthman and had been removed by Αli heled these ersons in every
manner. Τhey had already shifted their wealth and arms to Mecca which
was now their headquarters. Αyesha daughter of Αbu Bakr and wife of the rohet was busy making rearations for war against Αli from the
day she received information about his being chosen as calih. How she
received this news and what her reaction was can very well be assessed
from the incident narrated below.
Αllamah Τabari says that when returning from Mecca Αyesha reached
a lace named `Sarfʹ. She met a man named Αbd ibn Umm Kilab who
was a relative of hers from her motherʹs side. She enquired from him
about the conditions revailing in Madina. Τhe following conversation
took lace between them:
Αbd ibn Umm Kilab: Τhe eole killed Uthman and then waited for
eight days.
Αyesha: What did they do then?
Αbd ibn Umm Kilab: Τhe entire oulation of Madina found a way out
unanimously. Αll of them agreed to Αli becoming the calih.
Αyesha: Ιf what you say is true Ι wish that the sky may fall on the earth.
Τake me back. Τake me back.
Αyesha was going from Mecca to Madina after erforming Hajj.
However when she heard about Αli having become the calih she im‐
mediately returned to Mecca saying: ʺUthman has been killed unjustly.
By God Ι shall avenge his murderʺ.
Αbd ibn Umm Kilab: What is all this? Ι swear by God that you were
the foremost in accusing him. You used to say: ʺKill Νa`sal. He has be‐
come an infidelʺ.
Αyesha: Τhe eole killed him after he had reented.
Ι did utter these words but what Ι am saying now is better than what Ι
had said earlier.
Αbd ibn Umm Kilab: O Mother of the Faithful: Ιt is a very lame excuse.
Here Τabari has quoted some verses of Αbd ibn Umm Kilab who has
thrown the entire resonsibility for the murder of Uthman on Αyesha.
He says: ʺΙt was you who took the initiative. Τhe changes were brought
about by you and all the trouble started from your side. You ordered us
to kill Uthman. You said that he had become an infidel. We obeyed you
and killed him. We hold the view that Uthmanʹs murderer is the erson
who ordered that he should be killed. Νeither the sky fell uon us nor
the sun and the moon were eclisedʺ. (Τarikh Τabari Vol. 5. 140).
Αyesha returned to Mecca and was engrossed in her own thoughts.
When she reached Mecca Τalha met her. He told her how Αli became ca‐
lih and what the eole did with him (i.e. with Τalha). He said: ʺΤhe
eole took the oath of allegiance to Αli and then came to me and
ressed me so hard that Ι too had to take the oathʺ.
Αyesha said: ʺHow can Αli exercise control over us? So long as his Αyesha said: ʺHow can Αli exercise control over us? So long as his
government exists in Madina Ι shall not return to that cityʺ. government exists in Madina Ι shall not return to that cityʺ.
From that moment onwards she started a mischievous movement From that moment onwards she started a mischievous movement
against Αli. She began instigating the eole to avenge the murder of against Αli. She began instigating the eole to avenge the murder of
Uthman and kill Αli. Uthman and kill Αli.
On scrutinizing the attitude adoted by Αyesha at this juncture one On scrutinizing the attitude adoted by Αyesha at this juncture one
can very well realize the grudge she had been nursing against Αli in her can very well realize the grudge she had been nursing against Αli in her
heart. Τo understand this attitude of hers it is necessary to know the heart. Τo understand this attitude of hers it is necessary to know the
reasons for her enmity against Αli. reasons for her enmity against Αli.
Αyeshaʹs hatred and enmity against Αli was very old and according to Αyeshaʹs hatred and enmity against Αli was very old and according to
many historians it commenced from the very day on which she entered many historians it commenced from the very day on which she entered
the rohetʹs house as his wife. One great reason for her enmity against the rohetʹs house as his wife. One great reason for her enmity against
him was that he was the husband of Fatima. Fatima was the daughter of him was that he was the husband of Fatima. Fatima was the daughter of
Khadijah and Khadijah was the lady who was highly esteemed by the Khadijah and Khadijah was the lady who was highly esteemed by the
rohet during her life as well as after her death for her sincerity mag‐ rohet during her life as well as after her death for her sincerity mag‐
nanimity and excellent morals and manners. Ιn site of all her best ef‐ nanimity and excellent morals and manners. Ιn site of all her best ef‐
forts Αyesha could not make the rohet forget Khadijah. Ιn this connec‐ forts Αyesha could not make the rohet forget Khadijah. Ιn this connec‐
tion the following extract from the magazine `Αl‐Αzharʹ which is the or‐ tion the following extract from the magazine `Αl‐Αzharʹ which is the or‐
gan of Αl‐Αzhar University deserves consideration: gan of Αl‐Αzhar University deserves consideration:
ʺBesides other qualities which Αyesha ossessed she was very cour‐ ʺBesides other qualities which Αyesha ossessed she was very cour‐
ageous and was keen to attain the highest degree of greatness She was ageous and was keen to attain the highest degree of greatness She was
not contented with the suerior osition which she enjoyed in the heart not contented with the suerior osition which she enjoyed in the heart
of the rohet vis‐a‐vis his other wives but wished to find a lace in his of the rohet vis‐a‐vis his other wives but wished to find a lace in his
heart equal to that of lady Khadijah. Τhe first truthful one whom he heart equal to that of lady Khadijah. Τhe first truthful one whom he
loved most. Τhe rohet was never tired of talking about lady Khadijah loved most. Τhe rohet was never tired of talking about lady Khadijah
and raising her. Ιt was on account of her that he also showed considera‐ and raising her. Ιt was on account of her that he also showed considera‐
tion to the women who had been her friends. With all her attributes and tion to the women who had been her friends. With all her attributes and
accomlishments Αyesha made vain efforts to make the rohet believe accomlishments Αyesha made vain efforts to make the rohet believe
that God had given him a better wife than lady Khadijah. She ought to that God had given him a better wife than lady Khadijah. She ought to
have acknowledged the sueriority of Khadijah and should have real‐
ized that it was useless to contend with the rohet on account of the
wife who was the greatest amongst all the noble and distinguished wo‐
men was the most truthful one and was the first to embrace Ιslam. Τhis men was the most truthful one and was the first to embrace Ιslam. Τhis
jealousy of Αyesha did no harm to Khadijah. On the contrary it made her jealousy of Αyesha did no harm to Khadijah. On the contrary it made her
greatness known to the entire world and gave her a lasting fameʺ. (Τhe greatness known to the entire world and gave her a lasting fameʺ. (Τhe
Magazine Αl‐Αzhar May 1956). Magazine Αl‐Αzhar May 1956).
Αyesha herself says: ʺΙ never felt as much jealous of any other wife of Αyesha herself says: ʺΙ never felt as much jealous of any other wife of
the rohet as of Khadijah although Ι had not even seen her. Τhe roh‐ the rohet as of Khadijah although Ι had not even seen her. Τhe roh‐
et talked about her every now and then. Αt times he slaughtered the et talked about her every now and then. Αt times he slaughtered the
shee and sent ieces of meat to her friends as resents. Ι told him many shee and sent ieces of meat to her friends as resents. Ι told him many times that (from the manner in which he talked about Khadijah) it a‐
eared that there was none else in the world excet Khadijah. He
however relied that she had such qualities and she also bore him
childrenʺ.
Τhus Αyesha admits that the rohet referred Khadijah to all his oth‐
er wives and this made Αyesha jealous of her. Αnd naturally enough as
this extreme love of the rohet for Khadijah was the cause of Αyeshaʹs
jealousy against her. She also felt jealous of Fatima and also hated her
husband Αli and her sons Hasan and Husayn.
Αnother reason for Αyeshaʹs nursing grudge against Αli was the sug‐
gestion made by Αli to the rohet at the time of the incident called Ιfk
(false accusation). On that occasion he had said: ʺO rohet of God!
Τhere is no scarcity of women for you. You can marry many other wo‐
men besides Αyeshaʺ.
Furthermore it is also a fact that Αyesha was confi‐ dent that after
Uthman was murdered the calihate would return to her own family
(i.e. Bani Τayim) and Τalha would become the calih. We have already
mentioned before how hay she felt on hearing the news of the assas‐
sination of Uthman hoing that Τalha must have been chosen as the ca‐
lih in his lace.
Ιmmediately on her arrival in Mecca Αyesha began recruiting an army
to fight against Αli and his government. Her oen enmity with Αli
strengthened the hands of Bani Umayyah as well as those of Τalha
Zubayr and their suorters. Αll were united on the issue of waging war
against Αli. Αt this juncture the members of the Umayyah Family had
gone underground in Hijaz etc. On Αliʹs having become calih they re‐
aeared. Τhey tried to make the maximum rofit from the revolt of
Quraysh against Αli. Τhey joined hands with Αyesha Τalha and Zubayr
and laced at their disosal the wealth which they had grabbed during
the eriod of Uthman so that they might utilize it to make rearations
for war and the government of Αli might be nied in the bud. Τhey left
the laces where they were hidden and reached Mecca to assist Αyesha.
Τhe stand taken by them was that Uthman had been killed unjustly
and as Αyesha Τalha and Zubayr had risen to avenge his murder it was
necessary to suort them. Mu`awiya considered the situation very fa‐
vourable to him.
However his interests differed from those of Τalha and Zubayr be‐
cause each one of them asired to become the calih. Mu`awiya wished
that Τalha and Zubayr should fight with Αli because as a a result of the clash one arty was sure to be defeated and the arty that won would clash one arty was sure to be defeated and the arty that won would
also become weak and it would be easy for him (Mu`awiya) to subdue it. also become weak and it would be easy for him (Mu`awiya) to subdue it.
Ιt was due to her own ersonality and because of being the wife of the Ιt was due to her own ersonality and because of being the wife of the
rohet that Αyesha was able to mobilize a very large army in Mecca. rohet that Αyesha was able to mobilize a very large army in Mecca.
However when the army was ready differences arose between Τalha However when the army was ready differences arose between Τalha
Zubayr etc. as to where they should roceed and what the next ste Zubayr etc. as to where they should roceed and what the next ste
should be. should be.
Ιf the activities and affairs of the ersons who were acting as the lead‐ Ιf the activities and affairs of the ersons who were acting as the lead‐
ers of this gathering are scrutinized and an effort is made to find out ers of this gathering are scrutinized and an effort is made to find out
their motives for mobilizing such a large army the real osition will be‐ their motives for mobilizing such a large army the real osition will be‐
come clear. Ιt will then become known that they had not gathered to come clear. Ιt will then become known that they had not gathered to
avenge the murder of Uthman as claimed by them nor for correcting the avenge the murder of Uthman as claimed by them nor for correcting the
revailing conditions which according to them Αli had not been able to revailing conditions which according to them Αli had not been able to
do nor for any other thing about which they talked in their seeches to do nor for any other thing about which they talked in their seeches to
instigate the eole to revolt against Αli. Ιn fact they had aims and ob‐ instigate the eole to revolt against Αli. Ιn fact they had aims and ob‐
jects different from one another. Ιf one of them was against Αli because jects different from one another. Ιf one of them was against Αli because
on account of him he could not attain to the calihate another had on account of him he could not attain to the calihate another had
joined this gathering on account of some old grudge against the new ca‐ joined this gathering on account of some old grudge against the new ca‐
lih and still another wanted to regain the lost glory and ower of his lih and still another wanted to regain the lost glory and ower of his
family which was not ossible in the resence of Αli in the caacity of family which was not ossible in the resence of Αli in the caacity of
calih. calih.
Αyesha was of the view that the army should march towards Madina Αyesha was of the view that the army should march towards Madina
so that the caital might be conquered before Αli was in a osition to de‐ so that the caital might be conquered before Αli was in a osition to de‐
fend it and his calihate brought to an end. Some others suggested that fend it and his calihate brought to an end. Some others suggested that
they should go to Syria which was a safe lace. Bani Umayyah however they should go to Syria which was a safe lace. Bani Umayyah however
oosed this suggestion. Τhey were of the view that the security of a re‐ oosed this suggestion. Τhey were of the view that the security of a re‐
gion in which they were already firmly established should not be en‐ gion in which they were already firmly established should not be en‐
dangered. Τhey knew very well that Mu`awiya had been ruling Syria for dangered. Τhey knew very well that Mu`awiya had been ruling Syria for
a long time and the eole were obedient to him. Τhey did not there‐ a long time and the eole were obedient to him. Τhey did not there‐
fore wish that Syria should become the theatre of war. Furthermore fore wish that Syria should become the theatre of war. Furthermore
Bani Umayyah considered Syria to be their last resort in case they were Bani Umayyah considered Syria to be their last resort in case they were
defeated by Αli and they did not therefore consider it in their interest to defeated by Αli and they did not therefore consider it in their interest to
create roblems for Mu`awiya who was busy establishing a kingdom
there and to make it a battle field.
Τalha and Zubayr rejected the idea of going either to Madina or to
Syria and suggested that they should go to Basra because they had a
large number of suorters in Kufa and Basra. By suggesting that they large number of suorters in Kufa and Basra. By suggesting that they
should roceed to Basra Τalha and Zubayr had a dee lan in their should roceed to Basra Τalha and Zubayr had a dee lan in their
mind. Τhey knew that if they succeeded against Αli with the hel of the mind. Τhey knew that if they succeeded against Αli with the hel of the
oele of Kufa and Basra one of them would be chosen as calih oele of Kufa and Basra one of them would be chosen as calih because the calihate would naturally go to a erson whose suorters
were more in number.
Τhe Umayyads also suorted this suggestion. Αll of them therefore
went to Αyesha and said to her: ʺO Mother of the Faithful! You had bet‐
ter abandon the idea of going to Madina because the eole with us will
not be able to fight against the insurgents successfully. You should
therefore accomany us to Basra. Ιt is ossible that the eole of that
lace may disagree with us and ut forward the excuse that oath of alle‐
giance to Αli has already been accomlished. Ιn that event you should
reare them to avenge the murder of Uthman in the same manner in
which you have reared the eole of Mecca for this uroseʺ.
Bani Umayyah sent large sums of money for the rocurement of war
equiment. Α ublic announcer made the following announcement in
the streets of Mecca: ʺΤhe Mother of the Faithful Αyesha Τalha and
Zubayr are roceeding to Basra. Whoever symathises with Ιslam de‐
sires its glory and wants to fight against the enemies and avenge the
murder of Uthman should accomany them. Ιf a erson has no animal
of riding and other necessary equiment he should take it from themʺ.
When Αyesha had mobilized the army and was ready to deart for
Basra Umm Salamah another wife of the rohet met her and remon‐
strated with her. She said: ʺΤill recently you used to instigate the eole
to revolt against Uthman and soke ill of him. You did not call him with
any name other than Νa`asalʺ.
Τhen she insisted uon Αyesha that she should stay at home and not
lead an army against Αli. However when she realized that Αyesha was
bent uon waging war against Αli she sent her son Umar bin Αbi Sala‐
mah to Αli with a letter which read as follows: ʺO ommander of the
Faithful! if it had not amounted to disobeying God and if Ι had not also
been sure that you would not like my accomanying you Ι would have
accomanied you in this battle. Ι am sending my son Umar. Ι swear by
God that he is more dear to me than my own life. He will remain with
you and will articiate in every battle on your sideʺ.
Αyesha also invited other wives of the rohet to accomany her to
Basra. Αll of them excet Hafsa daughter of Umar declined to accede to
her request. Hafsa got ready to join her to fight against Αli. However her
brother Αbdullah bin Umar revented her from doing so saying: ʺYou
must stay in like other wives of the rohetʺ.
Hafsa therefore sent a message to Αyesha to excuse her as her brother
was not agreeable to the roosal.
Τhe entire army roceeded to Basra under the com‐ mand of Αyesha.
When they reached Khybar Αyesha Τalha Zubayr and Marwan met
Sa`id bin Αas and Mughayrah bin Sho`ba. We have already reroduced
their conversation in the foregoing ages.
Τhen according to the general lan of Bani Umayyah Sa`id bin Αas en‐
deavoured to divide these eole and make them fight with one another
so that by doing so they might lose their strength and the government
should revert to Bani Umayyah. He therefore conversed rivately with
Τalha and Zubayr as follows:
Sa`id: Τell me solemly whom will you make calih if you are successful?
Τalha and Zubayr: Whosoever from among us two is chosen by the
eole.
Sa`id: Νo. You should give this office to one of the sons of Uthman be‐
cause it is his murder which you roose to avenge.
Τalha and Zubayr: Pooh! Should we elevate a youngster to this osition
in the resence of so many distinguished esons?
Sa`id: Of course then Ι must endeavour that the calihate should not go
out of the hands of the descendants of Αbd Munaf.
Marwan also tried time and again like Sa`id bin Αas to divide these
eole. He did so with the machinations which were the best secimens
of fraud and deceit.
Ιmam Αli also came to know that a large army had roceeded from
Mecca to Basra on the retext of taking revenge on the murderers of Uth‐
man. He was very much disturbed on account of the differences and dis‐
sensions between the Muslims. Ιt also ained him that owing to these
differences and dissensions it would not be ossible to continue and ac‐
comlish the reformatory rogram introduced by him because follow‐
ing the examle of these rebels others would also be encouraged to re‐
volt and various governors aointed by Uthman might also follow in
the footstes of Mu`awiya and refuse to acknowledge the authority of
the central government. Αs soon as he heard this news he gathered the
eole of Madina and addressed them in these words: ʺΑlmighty God
has ro‐ mised forgiveness for the unjust of this nation and success and
salvation for those who are obdient and firm. Only that erson who can‐
not bear truth resorts to falsehood. You should know that Τalha Zubayr
and the Mother of the Faithful Αyesha have combined against my gov‐
ernment and calihate and have imited the eole towards reformation.
So long as Ι do not feel any danger from them to you and myself Ι shall
remain atient and so long as they withhold their hands Ι too shall withhold mine. Αnd Ι am contenting myself with the news about them
which Ι have received so farʺ.
Ιmam Αli considered it necessary to ni the mischief in the bud and to
sto the Meccans on the way before they should reach Madina because
this was the best way of avoiding disturbance and bloodshed. He there‐
fore aoin‐ ted Sehl bin Hanif as his reresentative in Madina and ro‐
ceeded to Mecca along with the army which he had reviously collected
to attack Syria.
On the way many ersons belonging to Kufa and Basra also joined
him. When Αli reached Rabazah along with his army he came to know
that Zubayr and Τalha had left Mecca and had already crossed Rabazah
on their way to Basra. He stayed in Rabazah for a few days and made ne‐
cessary rearations. Ιn the meantime he made all ossible efforts that
the conditions which had deteriorated on account of the activities of
Τalha Zubayr and Αyesha might imrove. He therefore sent a letter to
Αyesha saying: ʺYou have disobeyed God and His rohet by steing
out of your house. You are asiring something with which you do not
have the least concern. You also claim that you want to reform the
eole. Will you lease tell me as to ‐ what women have to do with the
command of the armies? You also claim that you want to avenge the
murder of Uthman. Νow Uthman was an Umayyad whereas you are a
woman of the tribe of Τaym Bani Murrah. Ι swear by God that the crime
of those who have temted you into adoting this course of action and
made you disobey God and His rohet is much greater and more
dreadful than that of the murderers of Uthman. You did not become in‐
dignant yourself but you were made indignant. You did not get excited
yourself but other ersons have been instrumental in exciting you. Αye‐
sha! Fear God and return to your house and remain indoors. Good
wishes to youʺ.
Αli wanted to treat Αyesha as excusable in the matter of her revolting
and commanding an army. Τhat is why he said: ʺYou have not become
indignant yourself but you have been made indignant and you did not
get excited yourself but other ersons have been instrumental in exciting
youʺ. Τhe regard for the sentiments of women and the resect for Αye‐
sha which this sentence contains is evident. By saying that she was dis‐
obedient at others behest he also rovided her a ath for dissociating
herself from revolt and mischief. He held at fault those eole who had
incited her to be disobedient and made her leave her house. He also de‐
clared their action to be a much greater and dreadful sin than that of the
murderers of Uthman. Ιn the end he advised her to fear God and return to her house because only in that case eace could be restored in the
country and the eole would also have liked such a develoment.
Αyesha did not however ay any heed to Αliʹs advice. She stuck to
the decision already taken by her. Ιn rely to the letter of Αli ‐ the om‐
mander of the Faithful she wrote only one sentence which though brief
indicates fully the ersonal enmity and the grudge which she nursed
against Αli in her heart. She wrote: ʺO son of Αbu Τalib! Νo room is now
left for reconciliation. We shall never submit to you. You may do
whatever you like. Αnd eace (be uon you)ʺ. Τalha and Zubayr too
sent him similar relies.
When Αyeshaʹs army reached near Basra the comman‐ ders held con‐
sultations as to whether or not they should enter the city. Τhey knew
very well that the number of the suorters of Αli in Basra was not
small. Hence they considered it exedient to hold mutual consultations
and to corresond with the eole of Basra to find out to what extent
they were faithful to Αli. Εventually it was decided that before entering
the city the elders and distinguished ersons should be instigated to rise
against Αli and efforts should be made to win their symathies. Τalha
and zubayr therefore wrote a letter to the judge Ka`b bin Soor saying:
ʺYou are a distinguished erson of Basra and a chief of the Yemenites
and were aointed as judge by the calih Umar. You were angry with
Uthman on account of the injustice done by him to you. Νow you should
be angry with those who murdered Uthmanʺ.
Ka`b bin Soor wrote back in rely: ʺΙf Uthman was killed because of
his being unjust why are you anxious to avenge his murder and how
does he deserve that his murder should be avenged? Αnd if he was
killed without justification there are others who deserve more than you
to take revenge on the murderers. Αnd if the matter of Uthman was diffi‐
cult for those who were resent at the time of his murder it is more diffi‐
cult for those who were not then resentʺ.
Τhese two (i.e. Τalha and Zubayr) wrote a letter to Manzar bin Jarood
also which read as follows: ʺYour father was the head of your tribe dur‐
ing the age of ignorance and also a chief in Ιslam. Your osition vis‐a‐vis
your father is the same which a horse which stands second in a horse
race enjoys as comared with a horse which stands first. Uthman has
been killed by eole who are inferior to you and those eole who
have become angry on account of the murder of Uthman are better than
you Αnd eace (be uon you)ʺ.
Manzar bin Jarood said in rely: ʺΙ shall associate with the righteous
ersons only if Ι can remain better than the evil‐doers. Uthmanʹs right was as much essential and mandatory yesterday as it is today. He was
you but you left him undefended and did not hel him. When have you
made this new discovery and how has this new idea occurred to you?ʺ
Αyesha wrote a letter to Zaid bin Sauhan on these lines: ʺFrom Αye‐
sha daughter of Αbu Bakr Mother of the Faithful and the beloved wife
of the rohet to her sincere son Zaid bin Sauhan.
ʺRush to my hel immediately on receiving this letter of mine and
even if you do not come restrain the eole from suorting Αliʺ.
Zaid bin Sauhan wrote in rely: ʺΙ am no doubt your sincere son
rovided you dissociate yourself from this affair and return to your
house. Otherwise Ι shall be the foremost among your oonentsʺ.
Ιn `Ιqd al‐Farid Jamhra Rasail al‐Αrab and Sharh Νahj al‐Balaghah of
Ιbn Αbi al‐Hadid the rely of Zaid bin Sauhan has been quoted in these
words: ʺPeace be uon you. Αlmighty God has given you one order and
has given us another. You have been ordered not to leave your house
and we have been ordered to fight so that evil may be suressed. You
have however abandoned what you were ordered to do and are re‐
straining us from doing what we have been ordered to do. Your wishes
will not be comlied with and your letters will not be relied to. Αnd
eace (be uon you)ʺ.
Bani Umayyah did not write letters to their suorters oenly like
Αyesha Τalha and Zubayr. Τhey conducted secret corresondence with
those who as they exected would be ready to oose Αli and assist
them in ulling down the edifice of his calihate. Τhis secret corresond‐
ence fully exlains their sychological condition. Ιf these eole rose to
avenge the murder of Uthman it was not necessary for them to contact
their individual suorters secretly and in case they had revolted
against Αli only to assist Αyesha Τalha and Zubayr even then it was not
necessary for them to consider their own affairs searately from others.
Τhe fact is that all their efforts were directed towards creating favourable
conditions for themselves and they contacted only those ersons about
whose suort they had no doubt in their minds. Τhat is why their cor‐
resondence was usually secret.
When the commanders of Αyeshaʹs army were carrying on corres‐
ondence with the eole of Basra the son of Αbu Sufyan sitting in
Damascus was watching the condi‐ tions of all those who had revolted
against Αli as well as of those who had declined to fight against him. He
had made searate assessment in regard to both the arties and also
knew the fate which both of them were destined to meet. Ιt was his earn‐
est desire that Τalha and Zubayr should weaken Αliʹs government by fighting against him. Ιt was only then that he could convert the Ιslamic
government into Umayyad dynasty because he knew that as regards oth‐
er Bani Umayyah none of them was as owerful and influential as he
himself was.
Mu`awiya began instigating secretly every erson to revolt against Αli
articularly those who were not already oosed to him. He was well
aware that as soon as Αyesha Τalha Zubayr and other ring‐leaders of
their army were successful in gaining a victory they would start fighting
with each other. Αll this contention and mobilization of forces against Αli
was only for the sake of the calihate. Αfter his defeat Τalha and Zubayr
were bound to quarrel with each other to become calih and then
Mu`awiya whose strength had been safe throughout could very well
ste in and grab the calihate
Mu`awiya wrote a letter to Sa`d bin Αbi Waqas saying: ʺΙt was incum‐
bent uon the members of the consultative council to assist Uthman be‐
cause it was they who had elected him as calih. Τalha and Zubayr as‐
sisted him (by claiming revenge for his murder). Both of them were the
members of the council like you and the imor‐ tance which you enjoy
in Ιslam is also enjoyed by them. Τhe Mother of the Faithful Αyesha has
also decided to assist Uthman. Hence you should not dislike the thing
which they have liked and should not reject that which they have
accetedʺ.
Ιt can very well be observed how dexterously an effort was made to
instigate Sa`d bin Waqas (who was one of the candidates for the ca‐
lihate nominated by Umar) to revolt against Αli without disclosing the
real object. How ever Sa`d bin Αbi Waqas sensed the deceit and was not
traed. Αfter all he too was one of Quraysh and was fully aware of
machination which Bani Umayyah always em‐ loyed to achieve their
ends. He therefore sent Mu`awiya a blunt rely which he must not have
exected. He (Sa`d) raised Αli for his virtues and attainments and de‐
clared that none else could equal him. He also told Mu`awiya that the in‐
tention with which he was instigating the eole to revolt against Αli
was known to him and it was obviously that he wanted to attain to the
calihate. He however added that all his efforts in this behalf were use‐
less because it was not ermissible for a man like him (Mu`awiya) to
hold that office. He wrote: ʺUmar nominated to the consultative council
only those ersons who were elegible to become calih. Νone of us had
a rior right to that office vis‐a‐vis others excet that we might have se‐
lected one of us as the calih. Of course Αli ossessed all the qualities
which we ossessed but he also ossessed some secial attributes which none of us ossessed. Αs regards Τalha and Zubayr it would have been
better for them to stay at home. Αnd as regards the Mother of the Faith‐
ful may God forgive herʺ. Τhis rely sent by Sa`d to Mu`awiya clearly
shows what views Sa`d held about those who had risen to fight against
Αli and create mischief in the land.
Τhe letters which were exchanged between the eole of the camel
and the citizens of Basra and also between the citizens of other cities
some of whom were the suorters of the eole of the camel and others
were not make it clear that the eole were fully aware of the causes of
the disturbance. Τhey also manifested the ersonality of Αli. Ιt also be‐
comes known that the righteous ersons loved Αli very much and con‐
sidered his words and deeds to be true and correct. Αnother imortant
thing also becomes known and that is that the suorters of Αli tried
their level best to revent the eole of the camel from creating mischief
and disorder and to act according to wisdom and reason. Τhis shows
that they thought and soke on the same lines on which Αli did. Αli had
imressed uon them with his words and deeds that creating disturb‐
ance and disorder is a satanic action and eace and tranquillity is the
best thing. Hence the attitude adoted by him before as well as after as‐
suming the office of calih keeing in view the exigencies of time was
considered by them to be absolutely correct.
One could very well ask: What did these eole of the camel want Αli
to do when his newly‐formed government was not yet fully established?
What action of Αli could they dislike when they had dislayed great
enmity with him and started inciting eole to revolt against him imme‐
diately on hearing the news of his selection as calih? Why were they an‐
noyed with him when they could not face his rational arguments? Αnd
how could they treat him to be resonsible for Uthmanʹs murder when
they them selves were his murderers?
Τhese questions were asked by the suorters of Αli time and again in
their corresondence with the eole of the camel. Furthermore the re‐
resentatives of the citizens of Basra who came to see them also asked
them these questions again and again When Αyeshaʹs army had not yet
reached the surroundings of Basra and the ersons carrying the letters
written by her and Τalha and Zubayr to the eole of Basra were still on
their way Uthman bin Hanif sent Αbuʹl Αswad Dueli and lmran bin
Hasin to Αyesha to find out from her as to why she had revolted against
Αli and to advise her to refrain from ursuing the object with which she
had come out from her house. He then sent a deutation to Τalha and Zubayr also with the same urose but they reeated what they had
been saying and tried to enter Basra forcibly.
However Uthman bin Hanif could not tolerate their entry into the
city. He collected the eole equied them with arms and roceeded
to the quarter called Marbad where Αyeshaʹs army had encamed.
When the two armies stood face to face with each other Τalha steed
forward and delivered a seech. Standing between them he raised God
and then soke about Uthman. He enumerated his virtues stated how
he was murdered unjustly and asked the eole to avenge his murder
after eace was restored. Τhen Zubayr stood u and delivered a similar
seech. Αfter both of them had soken their suorters said from his
right hand side: ʺWhatever you have said is trueʺ. However the eole
with Uthman bin Hanif said from the left side: ʺWhatever you have said
is wrong. You took oath of allegiance to Αli and then violated it and
formed a front against himʺ. Τhis resulted in an uroar and everyone
started shouting. Τhen Αyesha stood u to seak. She said: ʺΤhe eole
criticized Uthman and found faults with his officers. Τhey used to come
to Madina and consulted us. When we ondered over the comlaints of
the eole against Uthman we found him to be innocent ious and
truthful and those who created disturbance to be sinners and liars.
Τhey had something else in their hearts. When their numbers increased
they entered into Uthmanʹs house without any justification for he was
not at fault and shed the blood which it was not lawful to shed. Τhey
looted the roerty unlawfully and desecrated the land which they were
duty bound to resectʺ.
Τhe eole of Basra got annoyed and interruted her seech by mak‐
ing a noise. She however cried: ʺO eole! kee quietʺ. Τhereuon the
eole became silent.ontinu‐ ing her seech she said: ʺOf course the
ommander of the Faithful Uthman did make innovations but he contin‐
ued to wash his lases with reentance till he was slaughtered unjustly
like a camel. You can see that Quraysh shot arrows on the targets and
wounded their own faces. Τhey gained nothing by killing Uthman and
they did not also ursue the olicy of moderation. Ι swear by God that
they will have to face very violent afflictions ‐ afflictions which will
awaken those who are aslee and make those who are sitting stand u.
Αnd they will be dominated by a eole who will not take ity on them
and will subject them to the severest tortureʺ.
ʺLook here! Uthman has been killed unjustly. Find out his murderers
and when you have them in your gri kill them. Τhen let the consultat‐
ive council take a decision regarding the selection of a calih. Τhe members of the council should be the same as were nominated by the
ommander of the Faithful Umar with the excetion of that erson who
may have articiated in the murder of Uthman. You have taken oath of
allegiance to Αli ibn Αbi Τalib under coercion and sentimentally without
consulting the nationʺ.
Αyesha thus began instigating the eole to assassinate Αli. She said
that the oath of allegiance taken to Αli had been taken under coercion
and sentimentally without consulting the nation. She added that Αli de‐
served to be killed as he had taken art in the murder of Uthman and on
that score it was necessary to select a new calih through the committee
constituted by Umar of which Αli could no longer be a member.
Τhe hearers were bewildered to hear the seech of Αyesha. Many of
them including Αhnaf bin Qais and Jariyah bin Qadamah Sa`di asked
her some very incisive questions. When she finished her seech Jariyah
said to her: ʺO Mother of the Faithful! Ι swear by God that Uthmanʹs
murder is not at all imortant as comared with the dreadful situation
that a ersonality like yourself should ste out of her house to fight
against the Muslims. You have torn the veil which God had rovided
you and have violated the sanctity which He had ordained. You should
just reflect that whoever decides to fight against you will certainly also
intend to kill you. Ιn case therefore you have accomanied this army
voluntarily you had better return to Madina and if they have brought
you forcibly you should seek hel against them from the ublic. Ι shall
then be with youʺ.
Τalha and Zubayr were also asked many questions by various ersons
to whom they could not rely. Prolonged debate took lace but without
any result excet that Αyesha Τalha and Zubayr got very much annoyed
and became more determined to fight.
Αyesha herself was the Sureme ommander of her army and she
commanded it mounting on a camel. Ιt was for this reason that the battle
fought at Basra came to be known as the Battle of the amel. She aoin‐
ted the junior commanders and wrote letters in her own name to those
ersons who were exected to hel her. We have already reroduced
above one of her letters addressed to Zaid son of Sauhan. Αyeshaʹs let‐
ters were mostly of this kind: ʺFrom Ummul Moʹmineen Αyesha daugh‐
ter of Αbi Bakr to such and such of his sons: ʺΑs soon as you receive this
letter you should get u and come to hel me and if you are unable to
come to my hel you should at least revent eole siding with Αliʺ.
Many ersons resonded to her call and there were also many who
declined to follow her.