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Imam Ali (A.S.) after the Heavenly Departure of the Holy Prophet (S.A.W.A.)
By: Muhammad Husayn Tahmasebi
The Holy Prophet (SAWA) Becomes Ill
After the battle of Tabouk, the Prophet always felt that there was a danger coming from the Roman Empire and that he was about to fight them; therefore he got ready for the war and ordered the Muslims; Muhajirun and Ansar,17 to encamp out of Medina under the leadership of Usamah ibn Zayd.
Some of the great companions, like Abu-Bakr, ‘Umar and Abu Ubaydah ibn al-Jarrah, were specially ordered to join the camp but the Prophet was suddenly attacked by fever and had to be confined to bed.
The commandership of Usamah was insupportable to some great companions because he was a young man of twenty years old but his prudence and wisdom was confirmed by the Prophet.
The social positions in Islam depended upon prudence and personal ingenuity and not on eldership and seniority.
In spite of the Prophet’s insistence on them to set out to Syria they did not do. It seemed that some secret hands interfered to stop the movement of the army because as soon as they knew that the Prophet was bedridden, they all left the camp with the pretext of visiting him.
As it was said before that the Prophet did not present Imam ‘Ali as his successor for fear of people's mischief until a verse to be revealed that God would guarantee his security.
He anticipated that some of his companions might put obstacles in the way of Imam ‘Ali; hereon he ordered them strictly to set out towards Syria. But a few politicians would not obey him under various pretexts.
They even tried to make the Prophet change his mind with regard to Imam ‘Ali (as). The future events would justify this matter.
One day when some of the believers gathered around his bed, the Prophet, after pondering, said to his companions: “Bring me an inkpot with a piece of paper to write you a decree. If you keep to it, you will never go astray after me at all.”
‘Umar, who became a caliph later on, said: “Illness has overcome him and he is just raving. The Holy Qur’an is sufficient to us.”18
Then a quarrel happened among the companions. Some of them said that it was necessary to bring a piece of paper and an inkpot but the others, who were on ‘Umar’s side, refused.
It is too indecent to mention the words that were exchanged among them. It was enough that some bad words were heard by the Prophet that he turned his face away from his companions.
The Prophet, in order to put an end to this jangle, decided to go to the mosque to say to the people orally about the decree he ordered them to write.
He got at the mosque infirmly as he had leaned on the shoulders of Imam ‘Ali (as) and his cousin al-Al-Fadhl ibn al-Abbas and his feet were dragging on the earth. The people were impatiently waiting for hearing his last words.
After praising God he said: “I leave two great and dear things among you; the Holy Qur’an and my family. If you keep to them, you will never go astray.”19
It was mentioned by al-Asqalani that the Prophet turned his face to his followers, who had formed a circle around his bed and said; “My death is coming soon and I just leave two profound things among you; the first is the Qur’an and the second is my family.”
Then he raised ‘Ali’s hand and said: “‘Ali (as) keeps to the Qur’an and the Qur’an will never be separated from him.” (They are correlative with each other).
While the Prophet was sick he advised people to keep to prayers and recommended them to be fair dealing with the slaves and their rights. Then he added that his traditions and Sunnah should not be forgotten after him and the Muslims, when having problems and difficulties, should turn to his family.
Obeying his family was obligatory for the Muslims. Then he continued: “They (his family) are the wisest among all of you and be careful not to try to teach them anything. Know that ‘Ali (as) will be my successor after my death.”20
At last he sought after ‘Ali (as) and whispered to him for a while and then he went to the better world while his blessed head was in ‘Ali’s lap.21
Later on Imam ‘Ali (as) said: “The Prophet, at the last moments of his life, whispered and taught me one thousand chapters of science; each one of them contained one thousand chapters. The above mentioned matters indicated that Imam ‘Ali (as) was well-qualified for the task of the caliphate.
The generalities of the Qur’an just explain precepts and religious jurisprudence in general and ordinary people cannot interpret them easily. The Prophet said: “‘Ali is the best and the wisest of you all and he is the best of you in judgment. Rejecting his sayings means rejecting my sayings. Refuting my sayings means denying God's precepts”22
The Disputes in the Saqeefah
Saqeefah23 was a big shed where the Ansar (the local citizens of Medina) would gather to discuss the public affairs and occasionally they would appoint chieftains of local families.
After the Prophet's death, the Ansar formed a meeting to discuss the subject of his successor.
Sa’d ibn Ubadah, who was one of the Prophet’s great companions and an important man in his tribe, was nominated by his tribe the Khazraj.
There was another tribe in Medina named Aws. A state of war was between these two tribes since a long time ago. There was still a great enmity between them at this time.
The Aws naturally did not show any favor for this candidate and they opposed they Khazraj.
While they were arguing with each other, suddenly three men of Muhajirun; Abu-Bakr, ‘Umar and Abu Ubaydah ibn al-Jarrah came into the Saqeefah.
At first ‘Umar stood up to speak but Abu-Bakr prevented him and he himself said: “We, the Muhajirun, believed in Muhammad and worshipped God before all of you. We are Muhammad’s friends and relatives; therefore these privileges and attributes are quite enough for us to take the reins of government.”
Then a man from the Ansar, named Habbab, turned towards his family and said: “O people of Ansar, do not surrender to them. We, the Ansar, have also some other precedence over them. We are men of wealth, honor and a great tribe. We gave them shelter in our homes. Islam progressed by our sword. You should stick to your right severely. One emir is to be from us and one is to be from them.”
‘Umar stood up and said: “It is not possible to have two rulers in the same time. By Allah, the Arabs will not be contented to have a ruler from you, the Ansar, whereas the Prophet (S) is not from your family; therefore the caliph must be from his own family. Whoever opposes us, will do wrong and will commit a sin, which leads to perdition.”
Habbab stood up again and repeated the same words as before but he was scolded by ‘Umar severely.
Then Abu Ubaydah stood up and said; “You, the Ansar, helped and supported us in different ways and now we expect that you do not change your behavior.” But the Ansar did not accord to the Muhajirun.
The situation was going to an end in the interest of the Ansar, but suddenly Basheer, one of the Khazraj, stood up and said: “Although we reinforced Islam and supported you, Muhajirun, but our purpose was obeying Allah and His apostle. It does not make us put obstacles in the way of the caliphate. Muhammad (S) was from Quraysh. Quraysh has the right to get this position and Quraysh suffices for it.”
When Basheer finished his speech, the dispute reached a high point among the Ansar. The Muhajirun took advantage of this tumult and seized the opportunity. ‘Umar and Abu Ubaydah ran towards Abu- Bakr and paid homage to him as caliph, and then Basheer al-Ansari and his family resigned themselves to Abu-Bakr. In this way Abu-Bakr became the caliph after the Prophet (S).
Surprising it is! The Muhajirun, because of their precedence in Islam and worshipping God and their kinship with the Prophet as they pretended, disqualified the Ansar but they did not talk about Imam ‘Ali (as), who was the true successor for the same reasons. He was the first man, who believed in Muhammad, the first one, who offered prayer behind the Prophet and him, on the contrary to the other Prophet’s companions, had never worshipped idols.24
It was surprising indeed when the Ansar were beaten in the debate of kinship with the Prophet and submitted to the Muhajirun whereas Abu-Bakr related to the Prophet through his seventh great grandfather and ‘Umar related to the Prophet through his ninth great grandfather but they ignored Imam ‘Ali (as), who was so closer to the Prophet that he was a full- blood cousin.
Imam ‘Ali (as) Stays At Home
It was said beforehand that many great men of Mecca, especially those who had grudge against Muhammad (S) obstinately, were killed in the battle of Badr by the sword of Imam ‘Ali (as) and that there were a few houses that did not lose a relative by ‘Ali’s sword; therefore they were not so pleased with him.
On the other hand, many notable companions of the Prophet (S) were jealous of him because of his great valor for Islam, especially because that he was highly esteemed by the Prophet. Therefore these reasons made him stay at home.
Abu-Sufyan was the leader of the commercial caravans of Quraysh before the advent of Islam. He carried on trade between Mecca and Syria. After the battle of Badr he was the commander of all the expeditions that moved towards Medina fighting against Islam.
Finally, in order to save his life, he became a Muslim before the Prophet when Mecca was going to be conquered by the Muslims. He was too much proud and obstinate and he would look down on everybody.
He was out of Medina when the Prophet died and as soon as he knew that the Muslims paid homage to Abu-Bakr, he became furious and went, having a proposal, to meet Abbas, the Prophet an ‘Ali’s uncle. He said to him: “The people have entrusted the caliphate to Taym (Abu- Bakr's family) neglectfully and they have deprived the Hashemites (the Prophet's family) of their right and then ‘Umar, this hot-tempered of Adiy (‘Umar’s family) will rule over us. Let us go to ‘Ali and ask him to come out and get his legal right.”
They came to Imam ‘Ali (as). Abu-Sufyan said to him: “Give me your hand to pay homage to you and if anyone disagrees, I will fill all the streets of Medina with cavalrymen.”
This was the best opportunity for Imam ‘Ali (as) if he was greedy for the authority (on the contrary to ‘Umar's saying that ‘Ali was greedy for the caliphate) or if he would have liked to submit to his own whim, when Abu-Sufyan, a man of power with the support of his crowding tribe, he would have agreed with him. But Imam ‘Ali (as) did not accede to Abu-Sufyan's request because:
1. His proposal was not based on religious feelings and what had made him to offer this proposition was only partisanship for his family and tribe. He was, by nature, a wicked man and Imam ‘Ali (as) knew him well.
2. In this present situation if Medina became the center of a civil war and the place of a dispute for the caliphate, then most people, very likely, would apostatize and consequently the name of Islam would be forgotten forever.
3. The dissent which arose between the Ansar and the Muhajirun concerning the caliphate was an occasion for the hypocrites to abolish Islam by mischief and tale bearing.
Therefore Imam ‘Ali (as) preferred to wait for a good opportunity when the circumstances would become suitable. For this reason he did not give his hand to receive homage and Abu-Sufyan was reasoned into compliance.
The silence and renouncement of Imam ‘Ali indicated his wise policy to prevent dissent and apostasy among the Muslims.
Recently some of Egyptian writers25 have stated an opinion that, undoubtedly, Imam ‘Ali had preference over all of the other companions from all points of view and they have added that: “If Imam ‘Ali (as) had assumed the rein of government immediately after the Prophet (S), the fate of the Muslims would have been much better than what it is today.”
Mahmood Al-Aqqad wrote in his book Abqariyyatul Imam: “Although the virtuousness, purity, science and merits of Imam ‘Ali (as) was superior to all other companions, the Prophet (S) did not present him clearly as his successor and he granted the authority to the Muslims to choose the caliph.”
But al-Aqqad ignored that ‘Umar received the caliphate by the will of Abu- Bakr and ‘Umar himself vested this authority with a committee of six persons.
The Islamic scholar, Dr. Kiali Halabi, in his letter to al-Ameeni, the author of al-Ghadir, said: “The history of Arabia is nothing except the history of Islam. The Arabs have neglected their duty to compose and teach their history (Islamic history) because what is taught under the name of Islamic history is neither scientific nor free from partiality and it is full of private motives.
That, which had been written by the historians at the time of the Umayyads and the Abbasids, was not free from showing partial views and most of it had deviated from the truth, because of material interests or for fear of being suppressed by the authority.
Moreover, the modern critics are not able to unveil the facts and the real causes of the events and to discover the historical connections among them, whereas the aim and the required result of history is to discover such causes and connections.
The world of Islam is always in need of the scientific study of history in order that the Muslims may know what events were behind the great victories achieved at the first part of the Islamic history and what motives moved them.
The Muslims have to know what services the Muslim walis had rendered to the Islamic civilization or what blows they had inflicted upon it. Before all we should know what happenings made the Muslims dissent after the Prophet's death and which party was right in this discord.
What happened to make the Hashemites be deprived of their right? What was the effect of Imam
‘Ali’s seclusion and satisfaction of educating the Muslims only?
When these questions are clarified then what is to be done to achieve the union of the Muslims and to achieve the scientific and politico-economic improvement in the Islamic countries and to make use of this improvement?
Consequently the new generation can clear up what is dark and vague on the pages of the books history and then to follow the example of the policy and behavior of Imam ‘Ali (as), the prime example of humanity, and of his dear sons and followers.
I think that it is necessary for the Islamic scholars to fulfill this duty. The book al-Ghadir is one of those books that have cleared up the dark corners and the ambiguous sentences of the previous careless writers.
It is too regretful that many of the previous historians have turned the historical facts upside down and that they have led the contemporary youths astray in connection with the truths. The new generation should know that the honorable Apostle of Islam had definitely presented Imam ‘Ali (as) as his successor and executor of his will, but his companions forgot it and disregarded the Prophet's orders.
If they had submitted to his command, the fate of the Islamic world would have been more ordered than what it is now and that the Muslims would have never been involved in dissent and that their unity and consensus would protect them against calamities. Muhammad, the great educator of mankind, wanted successors having efficiency and power of understanding and having courage and prudence.
He wanted such men, who were able to be moderate between worldliness and religiousness with the same spirit as the Prophet had. They should direct the people to the right path of the Qur’an and their conduct must be as that of peacemakers.
The guardian of the Prophet must be a man, who would never forget rightfulness and the way of God when judging; a man, who would never be feeble when walking in the right way and in achieving justice whether towards his relatives or the others, a man, who-at the time of failure or prevalence-would be masterful against the oppressors and very kind to the helpless, a man, who would be able to decide upon any subject according to wisdom and rightfulness and to be far away from his own desires.
But regretfully, it must be said that the Arabs missed the only historical opportunity they had and they did opposite to the Prophet's will; therefore Islam's losses were great and beyond description.
Islam, at the beginning of its growth, missed all creative power because of disputes and fights, whereas the Muslims could conquer the entire world during a half of the first century of Islam’s inception if they had not struggled against each other.
Now it is necessary for the Islamic scholars to unveil the historical facts and to define the causes of the events and after coming to a reasonable conclusion, they must show the unaware Muslims the deeds, the conduct and the speeches of Imam ‘Ali(S), the best example of humanity. They have to state properly the life and guardianship of the Prophet’s successor and cousin.
Which story is more pleasant than the biography of a man, who lived for the divinity and for spreading the religion of God and who did his best to direct his fellow men to the right path and in the meantime he did not refuse to guide the men of authority (the caliphs Abu-Bakr and ‘Umar) sincerely.
His manly qualities and morals should be emphasized because he was the prime example of Mohammedanism. God had granted him science, ability of interpreting the divine laws and eloquence. He was really the sword of the Prophet against the enemies. He was a man of iron, whose stability and firmness would not become shaky by greed or threat.
He is the Imam, whom we are bound to love and follow. The Holy Qur’an says: “Say: I do not ask of you any reward for it but love for my near relatives”. (42:23)
God had purified Imam ‘Ali and his dear sons of every sin.
Nowadays, the world of Islam is seriously in need of knowing the characteristics of this great personage to be taken as a guide and an example. The Muslims have to know that the peerless qualities and spiritual particulars of Imam ‘Ali (as) are the best stimulus for the youths all over the Islamic countries to solve their problems and corruptions.
It is the duty of the Islamic scholars to imitate the writer of al-Ghadir to purify history of the blemishes those previous historians stained it with and to show the glorious life of the Prophet’s successor.”
The Caliphate of Abu-Bakr
Abu-Bakr was one of the Prophet’s great companions. He was the prophet’s pal in the cave at the night of emigration. He controlled all the affairs of the state as it was mentioned before. Some of the great companions, who were about nine persons, remonstrated against but he did not heed.26
On the next day, nineteen persons made a protest against him in the mosque but he had no any evidence from the Prophet to go upon.27
It is to be noted that Abu-Bakr decided to deprive Fatima, the holy daughter of the Prophet, of her property of Fadak.28 Fadak was donated to Fatima by her father when a Qur’anic verse was revealed.
The Holy Qur’an says: “Whatever Allah has restored to His Apostle from them, you did not press forward against it any horse or a riding camel, but Allah gives authority to His Apostle against whom he pleases, and Allah has power over all things. Whatever Allah has restored to His Apostle from the people of the towns, it is for Allah and for the Apostle and for the near of kin and the orphans and the needy and the wayfarers, so that it may not be a thing taken by turns among the rich of you ...” (59:6-7)
After the revelation of this verse, the Prophet donated Fadak to Fatima.29
The caliphate of Abu-Bakr lasted for two years and four months. Syria was conquered by the Muslims at his days.
The Caliphate of ‘Umar
‘Umar, according to the will of Abu-Bakr, dressed himself with the caliphate. He was a severe man. He would put the religious punishments into practice carefully and he had, personally, a careful control over the state affairs.
No one of his officers dared to misappropriate funds in his administrative charge or to make use of their positions unlawfully because he was too strict with the expenses of Bayt al-Mal (public treasury).
The Islamic conquests began to expand on all sides and consequently spoils and wealth were brought to Medina. The caliph used to keep the companions in Medina not to let them be affected by bad habits.
He always opposed bringing books from the conquered countries. He said: “These books are surplus to our requirements while the Qur’an is with us.” He ordered to burn those books.
But Imam ‘Ali (as) often said to his followers: “Bring knowledge home even if it is in remote places.”
I just quote a wise saying of Imam ‘Ali (as) from Nahj al-Balaghah where he says: “It is odd to the character of a liberal man to flatter or to be envious of the others except in searching for knowledge.”
Of course these two ideas of the two caliphs are so contrary to each other.
Although the people were kept away from Imam ‘Ali's teachings and attainments but he was often asked for giving legal advices by the caliphs, in order to put the state affairs in good order or to correct their judgments about the religious laws.30
When Khuzestan (the southern part of Iran) was conquered by the Muslims, the wali named Hormozan and his slave Abu-Lu’lu’ were brought to Medina as captives.
‘Umar donated the slave to al-Mugheerah, who was a versed politician among the Arabs and he was close to the rulers. Abu Lu’lu’, as a functionary, was not paid his wages by his master. He complained to the caliph ‘Umar about it but the caliph did not pay any attention to him. He pleaded with justice repeatedly over and again but ‘Umar did not take it seriously.
It reminds of a saying of Imam ‘Ali (as), who often said to his followers: “You have to pay the laborer his wages before his sweat dries.” He also said: “Receive people humbly. Be kind and pitiful to them. Deal with them cheerfully and respectfully.”
At any rate Abu Lu’lu’ did not receive a convincing reply. Then he determined on avenging himself on the caliph and finally ‘Umar was wounded by his dagger in the mosque and that fatal wound made him die.
When ‘Umar knew that his end was coming soon, he formed a council and appointed six persons; ‘Ali ibn Abu-Talib, Abd-al-Rahmaan ibn Awf, Talhah ibn Abdullah, Al-Zubayr ibn al-Awwam, Sa’d ibn Abu- Waqqas, Uthman ibn Affan as the main members and his own son as a substitute member.
At the caliph’s command, these six had to elect one of themselves as the caliph during three days after his death.
In the meantime he stated his opinion about each one of the members. He about Imam ‘Ali (as): “Although ‘Ali is eager for the caliphate but I know that he is the only one, who can manage it in the right way.”
In spite of this confession, the members of the committee did not give their votes to Imam ‘Ali and held the position because all of the members were Uthman’s relatives except Al-Zubayr.
Anyone could understand it guessing that Imam ‘Ali (as) was with minority and Uthman would eventually the successor of ‘Umar. In briefly speaking that Abd-al- Rahmaan was given the right by the majority to choose the caliph between two persons, ‘Ali (as) and Uthman. He said to ‘Ali (as): “I pay homage to you on the condition that you will follow the book of Allah (the Qur’an), the Sunnah of the Prophet and the policy of the two previous caliphs Abu-Bakr and ‘Umar.
Imam ‘Ali (as) replied: “I will follow the Qur’an and the Sunnah of the Prophet (S) but I act according to my own judgments.
The proposal was repeated thrice and the answer was the same. Then Abd-al-Rahmaan turned to Uthman and asked him if he would accept the condition. Uthman agreed to follow the terms the condition and they paid homage to him.
Now it is important to know why the members of the committee ignored the Prophet's statements concerning ‘Ali (as) again.
The Prophet said: “‘Ali is the wisest and superior to all of you. He is the best judge among all.”31
When Imam ‘Ali saw his right being suppressed in this way, he said: “This is not the first time you wrong me, but patience is my only way. I swear by Allah that you have not paid homage to him (Uthman) but you expect of him to give you the caliphate later on when he is about to leave.”
The Politico-Economic State Of The Muslims At The Days Of The Caliphs
At the time of the Prophet, the Muslims were inspired with feelings of liberty and freedom by canceling partisanship and racial feelings. The Holy Qur’an addressed the Prophet by saying: “Say: I am only a mortal like you; it is revealed to me that your god is one God”. (18:110).
Imam ‘Ali (as) said: “Ruling over you means suffering the heaviest burden on my shoulders.”
The Prophet of Islam had implanted in the minds of the nomads of Arabia the concept of unification and equality that, later on, the caliph ‘Umar traveled to Jerusalem by his only camel and if he rode the camel for a distance, he mounted his slave in the next distance and he went on foot.
Many of those principles, which arose from theism and equity, were observed during the time of Abu-Bakr and ‘Umar. They protected and followed these customs because the Prophet's advices passed mouth to mouth by people and virtue and piety were still the cause of superiority and greatness.
At the same time the Islamic victories began to expand and finally the wide government of Islam was established at the last part of ‘Umar's caliphate and consequently valuable spoils and many riches were brought to Medina from every side.
‘Umar would not permit the great companions to go away from the center of the government for fear that it would be possible for them to make money and go back to their bad habits.
The first caliph (Abu-Bakr), in his will, commanded ‘Umar: “Watch over the companions not to be concerned with money or position, otherwise disputes and struggles will rise among them and consequently the common people will be divided into many groups fanatically and in this case the public power will be weak.”
‘Umar always tried to keep the companions separate from the worldly ties. Abu-Bakr said to Abd-al- Rahmaan ibn Awf (a very rich influential man): “Now you have received wealth so much that you have got used to silk clothes and some of you are not content with sleeping on woolen stuff.”
But as soon as Uthman attained his aim he ignored these regulations. As a result of his weakness and infirmity of will, many personages and great companions became wealthy as he himself had one hundred and fifty thousand dinars and one million dirhams besides the other properties when he was killed.
He even broke his promises with regard to the proposed conditions of the consultative committee. His actions were contrary to the policy of the Prophet and the two previous caliphs. Al-Hakam ibn al-Aass, who had been banished from Medina by the Prophet and the two previous caliphs had not allowed him to come back, was allowed by Uthman to come back.
Uthman’s daughters got married to Marwan and Harith, the sons of al-Hakam. Uthman paid them a lot of money from the treasury (Bayt al-Mal). Al-Waleed ibn Aqaba, an infamous and slanderous man and had been cursed by the Qur’an, was sent to Kufa as the wali. His misdeed and disgrace reached an extent that he led the Morning Prayer in four rak’as32 instead of two while he was drunk.
Also other major cities were ruled by his relatives who were of no principles.33 The people were displeased with Uthman's officers because they were indifferent to the religious matters and they often did what they liked without fearing any punishment from the government.
Consequently a new class of people appeared whose aim was to heap up wealth that required oppressing the weak, and violating the people's rights. Deposing and posting walis depended upon the basis of whim and desires. Anyone of good and peaceful people, who complained or criticized, would receive a harsh reaction from the walis. Corruptions were the order of the day.
On the other hand, the hostile behavior of Uthman towards some of the great companions like Abu-Tharr, Ammar ibn Yasir and Abdullah ibn Mas’ud had roused a wave of grief and anger among the Muslims.
Abu-Tharr was the third or the fourth person, who became a Muslim whereupon the idolaters of Quraysh tortured him with different kinds of tortures but he remained faithful to God.
The Prophet (S) said: “Among all people Abu-Tharr is like Christ, son of Mary, in self-denial and piety.”
The Prophet also said: “No one under the sky is more truthful than Abu-Tharr.”
Abu-Tharr left Medina for Syria where Mu’awiyah was the wali since the age of the second caliph ‘Umar. Mu’awiyah was a clever man. He had become strong during twenty years of rule.
During Uthman's reign he was trying to get the caliphate for himself by all means, whereas he would never think that it was possible at the days of ‘Umar's caliphate. He was gifted with wit and he knew well how to quiet those, who were opposing his aim. He used to loosen the strings of the purse for the worldly persons to make them collaborate with him.
Abu-Tharr was the partisan of Imam ‘Ali (as) and he acquainted the people with the greatness of the members of the Prophet's family and guided them to the rightful path. He often criticized Mu’awiyah and Uthman openly. He mentioned their making money and the other wrongful activities.
He could not help speaking out and his critical words against the unjust discrimination and the outrages against justice encouraged the poor to ask for their lost rights.
Mu’awiyah knew that if he gave Abu-Tharr the opportunity, the foundation of his state would collapse. He determined to untie this knot by satisfying his need with a bag full of gold coins.
Abu-Tharr, this generous man, divided the coins among the needy whereas he himself was in need badly.
Finally Mu’awiyah reported Abu-Tharr's doings to Uthman and got permission to send him towards Medina by an unsaddled camel with a hot-tempered slave. When he got to Medina his thighs were badly wounded and injured.
Abu-Tharr would speak harshly to Uthman in Medina too criticizing his conducts. Uthman, who could not endure criticism, exiled this dear and good old man to an arid and lifeless place named al-Rabathah. It was his birthplace. Abu-Tharr, finally, died in an intolerable remote place after suffering too much.
In the meanwhile two other companions of high rank were beaten hard by Uthman's slaves because of their remonstration against his bad treatment.
The people of the big cities of Kufa, Egypt and Basra gathered in Medina to protest against the offending rulers to plead for justice. Their aim was just to improve their situations but regretfully it led to killing and bloodshed. If their complaints had been heard in time, such unexpected events would not have happened.
They had requested Uthman to replace some of his officers. Some of the great companions had given Ammar ibn Yasir a letter so that Ammar would notify the caliph of the truth. When he saw Uthman at his doorway and gave him the letter, he at first received an abrupt answer and then he was mercilessly beaten and injured seriously by Uthman’s slaves that caused hernia to him.
The Caliphate of Uthman
It was concluded according to the Islamic history that Uthman was a man of feeble will and credulous. His counselor Marwan, who was disrespectable and mean among the Muslims, used his undue influence upon the caliph. Time and again he promised the people to improve their affairs and time and again he broke his promise.
Consequently the people gathered before his house and repeated their demands.
When he saw the matter became so serious he asked Imam ‘Ali (as) imploringly to quiet the people and to find a suitable way for rescuing him. At the same time he authorized Imam ‘Ali to bring the mater to an end by negotiating with the people.
The Egyptians insisted on Uthman to appoint Muhammad ibn Abu-Bakr instead of ibn Abu Sarh, the wali of Egypt. Imam ‘Ali (as) put their lawful demand before Uthman. Uthman accepted but asked for a three- day deadline to manage it. For the other cities, more time was necessary until the caliph's decision would reach there.
Imam ‘Ali (as) came back and talked to the Egyptians. They agreed to get back on the condition that their demands should be carried out and Muhammad ibn Abu-Bakr should become the wali after deposing ibn Abu Sarh.
Uthman, by the mediation of Imam ‘Ali, accepted this without any hesitation. The Egyptians dispersed when Imam ‘Ali (as) accepted the responsibility for doing that. Then some of them went to Egypt with Muhammad ibn Abu-Bakr and some went to stay in a valley near Medina for a while.
On the next day Marwan said to Uthman: “It is alright now. The Egyptians have left. In order to stop people to come from the other cities, you have to issue a decree saying that there was some misunderstanding but when the Egyptians knew that whatever they had heard was wrong, the whole matter ended and they were satisfied and left here for Egypt. In this way the people of the other cities will not come here and they will be quiet at their places.”
Uthman did not want to tell such a lie but Marwan persisted in that until he accepted. Then he went straight to the Prophet's mosque. As soon as he expressed his thought, the people began to shout at Uthman: “Fear Allah! What is this lie? You have to repent.”
At last he had to repent. He turned to Kaabah and repented groaningly and went back to his house.
Imam ‘Ali (as), in order to make these uprisings subside, advised Uthman to repent of his past misdeeds before people in the mosque again, otherwise if the next day some other people came, Uthman would again cling to Imam ‘Ali’s neck to rescue him from them.
Therefore Uthman made repentance in the mosque and swore to be more adequate in the future. He promised the people that when their representatives met him, he would solve their problems and would satisfy their demands as soon as possible.
When he got back home, Marwan wanted to say something but Uthman's wife interfered and said to Marwan: “For the sake of God; keep quiet! You will cause him to be killed for such sayings.”
Marwan said with fury: “You have no right to interfere in these matters. You are the daughter of that man, who did not know how to perform his ablution till the end of his life.”
She said: “You are wrong ...”
The dispute became more serious between them but Uthman stopped them and asked Marwan: “What did you want to say?” He said; “What was that you said in the mosque and what repentance you made? In my opinion, committing a sin is much better than making repentance by force. The result of this notification is the crowding of people before your house. Now go forward and perform their demands.”
Uthman said: “I am not able to deal with the people. Now you go and fulfill their demands. Marwan came out and spoke out: “Why have you gathered here? Do you want to attack or to plunder? You know you cannot take the authority from our hands and no one can defeat us. Take your black faces away from here. Allah may damn you.”
When the people saw this double-dealing, they got angry and went to meet Imam ‘Ali (as) and explained to him the whole story. Imam ‘Ali went straight to Uthman's house and said to him angrily: “Good heavens! Why did you misbehave towards the Muslims? You broke your promise for the sake of a faithless man (Marwan) and lost all your wit. At least you should respect your own promise. You know that Marwan will throw you in such a deep hell that you will never be able to come out form it. He has ridden on you and pulled you to wherever he wished. I shall neither interfere in your affairs nor tell the people anything.”
Na’ila (Uthman's wife) confirmed Imam ‘Ali's words and asked her husband to follow Imam ‘Ali’s advices. She said: “Neither you nor your counselor can restore the bad state.” Then Uthman sought after Ameer-al-Mu’mineen (Imam ‘Ali) but he refused to meet him. Uthman himself went to Imam ‘Ali's. He expressed his loneliness and helplessness and asked him for help again.
Imam ‘Ali (as) said: “So many times you made promises in the mosque before the people to perform their demands but you broke your promises and when people came to you, they did not receive attention; moreover that your men insulted them. How can I trust in your words in the future? Therefore do not expect anything from me. The ways are clear before you. You can choose the one you like to deal with the people.”
This was the result of Uthman's repentance. Now let's see what happened on the other side.
When the Egyptians caravan reached the coast of the Red Sea, they saw a camel rider crossing with all speed. As he instilled doubts into their minds, they stopped him and asked who he was. He said that he was the slave of Uthman.
They enquired where he was going to. He said that he was going to Egypt. They enquired what his aim was of this journey. He said that he was to meet the wali of Egypt. The people said that the wali of Egypt was with them. (According to Uthman's promise it was decided that Muhammad ibn Abu-Bakr would be instead of ibn Abu Sarh). The slave was enquired if any letter was with him. He denied.
They decided to search his clothes but they found nothing with him. They wanted to leave him alone but someone said: “Search his flask on the back of the camel.”
They found a lead pipe in the water skin. There was a letter enclosed in the pipe. The caliph Uthman had commanded the wali ibn Abu Sarh as the following: “When Muhammad and his companions get to you, from among them kill so and so and arrest so and so and put so and so in jail. You are reinstated in your position.”
It was a surprise to them. They looked at one another in astonishment. They returned to Medina immediately and put the letter before the Prophet’s companions. Whoever heard about this event was filled with wonder because it was a great surprise.
This conduct disgusted every one against Uthman. Thereupon some of the companions accompanied by this people went to meet Uthman to ask him whose seal was stamped on the letter.
He answered that it was his own seal. They asked who had written the letter. He said it was his clerk's handwriting. They enquired whose slave was that man. He replied that he was his. They asked whose camel it was with the slave.
He answered that the camel belonged to the government. He was enquired who had sent it. He said he did not know. They said: “Everything is yours. How do you not know who has sent the letter? You would better leave the caliphate off until another man comes to manage it.”
He said: “I will never put off the dress of the caliphate, which Allah has put on me. I will make repentance again.” They said: “Do not talk about repentance. Your repentance had already been considered as nothing since that day when Marwan talked on behalf of you at your door. Now we are not going to be cheated by these bluffs. You have to leave the caliphate and if your men stand in our way we will keep them away and if they prepare for a war we will fight too.
If you regard all the Muslims equally and if you are going to administer justice, then hand Marwan over to us to ask him by whose power and support he wanted to bring about the killing of many Muslims by writing this letter.” But Uthman refused to submit Marwan to them. The three-day deadline was finished but everything was as it had been before.
When the people saw the result of the repentance, they surged and spread over the streets of Medina and finally surrounded Uthman's house from every side.
During these days one of the Prophet’s companions went to Uthman’s house and shouted: “O Uthman, give up this caliphate and for the sake of Allah save the Muslims from any bloodshed.” Suddenly one of Uthman's men aimed at him with an arrow and killed him. This action goaded the people into fury. They shouted: “The killer must be handed over to us.”
Uthman said: “It is not possible to hand over anyone, who supports me.” Then the people, furiously, set fire to Uthman’s house and tried to enter into the house but Uthman's men confronted the people and kept them away from the door.
At last the people entered into the house of Uthman from adjacent houses drawing their swords.
Those who were guarding the house ran away and those who were defending Uthman were killed with him.
Let it not remain unsaid that Mu’awiyah, the wali of Syria, was previously ordered by Uthman to help him during the days of the siege but he rejected his order pretending that he would not interfere in the affairs of the Prophet’s companions. He did not pay attention to Uthman’s order because he himself, heart and soul, intended to take the reins of the caliphate.
I had to explain the events of Uthman's end in details because, later on, Talhah, Al-Zubayr, (the two members of the consultative committee, which was formed by ‘Umar to select Uthman for the caliphate) and Mu’awiyah in particular accused Imam ‘Ali of Uthman’s bloodshed. Consequently they raised many disturbances and created civil wars that their bad results have still remained among the Muslims until today.
If Uthman had heeded the advices of Imam ‘Ali (as) or at least he had handed Marwan over to the people, he would never have been killed. But it was the fate otherwise.
Notes:
17. Muhajirun: the first Muslims, who emigrated from Mecca to Medina at the beginning of the Islamic mission. Ansar: the people of Medina, who believed in the Prophet and assisted him and his companions.
18. Refer to al-Bukhari’s Sahih, vol.12 p.p.178, Muslim ibn al- Hajjaj‘s book al-Wassiyya, Ahmad’s Musnad, vol.1 p.p.122, Imam al-Ghazaly in his Sirrul Aalameen, ibn H ajar in his Sawa’iq and many others.
19. Refer to Muslim’s Sahih, vol.7 p.p.122, at-Tarmithi’s Sunan, vol.2 p.p.307, an-Nassa’ie’s Khassa’iss, Ahmad’s Musnad, vol.1,3,4,5 p.p. 14, 26, 59, 182 and m any others Sunni scholars.
20. Refer to al-Bayhaqi’s Manaqib, al-Khawar izm i’s Manaq ib and ibnul Maghazili’s Manaq ib.
21. Refer to al-Hak im an-Nayshaboori’s Manaq ib vol.3 p.p.139, Ahmad ibn Hanbal’s Musnad vol.3 and Abu N a’eem al- Isfahani’s H ilyatul awliya’.
22. Refer to Ahmad’s Musnad, al-Khawarizmi’s Manaqib and sayyid ‘Ali al-Hamadani’s Mawaddatul Qurba.
23. Saqeefah means ashed.
24. It was mentioned by Abul Qassim al-Hasakani, Ahmad in his Musnad, al-Khawarizmi in his Manaqib, Sulayman al- Balkhi al-Hanafi in his Yanabee’ul Mawadda chap.12, ibn Abul Hadeed in Sharh Nahj al-Balaghah, p.p.375-377,388, an-Nassa’ei, Abu Na’eem al-Isfahani, ath-Tha’labi, ibnul Maghazili and many other Sunni scholars in their books.
25. Abdul Fattah Maqsood and Ala’uddeen Kar aka, the professors of al-Azhar University, as it was published in Sa’d Magazine and al-Ahram Newspaper.
26. Refer to al-Fakhr ar-razi in his Tafseer, Jalaluddeen as- Sayooti in his Tareekh al-Kulafa’, ibn Abul Hadeed in Sharh Nahj al-Balaghah, at-Tabari in Tareekh al-Islam, Muhammad Khawand Shah in his Rawdhatus Safa, ibn Abdul Birr in al- Istee’ab, Muslim, al-Bukhari, al-Asqalani and al-Balathiri.
27. Ibid.
28. It was a village near Medina, which the Prophet had donated to his daughter Fatima.
29. Refer to ath-Tha’labi’s Kashful Bayan, Jalaluddeen as-Sayooti’s Tafseer, vol.4, ibn Katheer‘s Tareekh, al-Balkhi’s Yanabee’ul Mawadda, al-Hakim al-Hasakani’s Tareekh, ibn Mar dwayh’s Tafseer and al-Muttaq i al-Hindi’s Kanzul Ummal.
30. Refer to Fadhlullah Roozbahan’s Abtal al-Battil, ibn Haj ar al-Asqalani’s Tahtheeb at-Tahtheeb, ibn H ajar al-Makki’s Sawa’iq p.p.78, as-Sayooti’s Tareekh al-Khulafa’ p.p.66, Noor uddeen as-Sabbagh al-Malik i’s al-Fussool al-Muhimma p.p.18, Ahmad ibn Hanbal’s Musnad and Fadha’il and it was mentioned by many other Sunni scholars.
31. Refer to Ahmad’s Musnad, al-Khawarizmi’s Manaqib, Meer sayyid ‘Ali Hamadani’s Mawaddatul Qurba and Abu Bakr al- Bayhaqi’s Sunan.
32. Rak’a is a section of the prayer.
33. Murooj ath-Thahab, vol.1 p.p.435.
34. Refer to Sharh Nahj al-Balaghah by ibn Abi’l-Hadeed, vol. 2 p.p.77, Akhbar az-Zaman by al-Mas’oodi, Khawass al-Umma by Sibt ibn aj -Jawzi and m any other Sunni historians.
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