'O thou who declare death of religion, rise up because goodness vanished and badness ruled.” [565]
Here, some points should be noted: First, since then the Umayyads who were politicians of Quraysh, owned caliphate. This time, 'Uthman represented them and they favored him a lot. It goes to say that, ÃÍÈß æÇáÑÍãä ÍÈø ÞÑíÔ ÚËãÇä [566] “By the Merciful God, I like you as much as Quraysh liked 'Uthman.”
In contrast, Quraysh was hostile to 'Ali and it was 'Uthman who told 'Ali, “It is not my fault that Quraysh dislikes you.” [567] But this time, a noble branch of Quraysh came to power while it was not so during Abu Bakr and 'Uthman. Although 'Umar was wealthy [568], he did not lead an aristocratic life. Yet, 'Uthman was a nobleman with an Islamic past. [569] Then, the government gradually moved towards the aristocratic rulership of Quraysh and extremely used tribal norms overly in choosing the caliph. [570]
It is said that at the very moment of election, Abu Sufyan told 'Uthman,
ÇÌÚá ÇáÃãÑ ÃãÑ ÇáÌÇåáíÉ, by which he meant to say, “Revive the customs of the pre-Islamic era.” And he, of course, meant nothing but caliphate. [571]
As mentioned earlier, being a member of Quraysh was not a constitutional prerequisite for caliphate and the tradition
ÇáÃÆãÉ ãä ÞÑíÔ had not yet become the basis of justify the rule of Quraysh, as it is not consistent with 'Umar's idea of making Salim Mawla Hudhayfa his successor, so he wished his survival and being a Qurayshite as an invalid condition, as 'Umar says, is what Shi'a since long has remained critical of. [572]
Second, Shura and deliberation about caliphate came to be posed for the first time. This Shura had two aspects, one was the six-member council framework of heads of Quraysh and the caliphate was in hands of no one but them. 'Umar had determined the rules of election and based it on the majority and the minority [573] and if equal, set the balance heavier on the part of three people among whom was Ibn 'Awf.
Another is Ibn 'Awf's consultation with people lasting several nights according to what is said. Of course, Ibn 'Awf was blamed for choosing 'Uthman because of his kinship and this consultation could cover it. Moreover, just like Abu Bakr and 'Umar, they had made a pledge of brotherhood.
It should be noted that later there appeared a conflict between 'Uthman and Ibn 'Awf and when Ibn 'Awf was badly thrashed by 'Uthman's agents, he passed away while being discontented with 'Uthman. [574] What is important is the role of Shura.
However, Shura consisted of six chosen people and this number could resolve choosing one person out of six. This was a kind of limited Shura among a few Quraysh elites, so no one could interfere save them. This effective method was seen, in the next periods, among some of Imam's opponents as well as among the Zubayrids who were against the Umayyads. This will be dealt with later.
The Third point concerned was allegiance. After Ibn 'Awf and other Shura members swore allegiance, 'Ali (a) still avoided doing so.
“Swear allegiance”, Ibn 'Awf told him, “or I will decapitate you.”
Imam left the house. Shura companions followed him and said,
ÈÇíÚ æÅáøÇ ÌÇåÏäÇß “Swear an allegiance or we will Jihad with you.”
Imam (a) followed them and swore an allegiance to 'Uthman. [575] This is something that is criticized. [576]
“If you are a man of fighting, we will help you.” Miqdad asked 'Ali (a).
Imam said, “Who will help me to fight them?”
'Ammar also said the same thing. [577]
This was based on what 'Umar had said, “If anyone refused to swear allegiance, he should be beheaded.”
As mentioned before, 'Umar was one of those who believed in securing allegiance by force [578]- despite what is ascribed to Abu Bakr. 'Umar could not believe some people were trying for schism.
At first, when he appointed Shura members, he said, “If you all choose one person and one of you disagrees with them, you could kill him.” [579] Later, it remains to be seen that after Imam (a) came to power, he ceased to agree to secure allegiance by force from those who refused to do so.
The last point is that one of marginal effects of Shura was the members caprice for caliphate. In 'Umar's opinion, they all had the privilege to seize caliphate and this aroused their expectations.
As said, “When you become a caliph”, Zubayr told him at the presence of 'Umar. “we could also be caliphs because we are not lower in rank than you from the viewpoint of being a Quraysh and our precedence.” [580] Normally, this Shura would make them expect more. There was a reason why 'Amr Ibn 'As and Mughira Ibn Shu'ba were trying to join this council. Such an expectation resulted in provoking next revolts and also objections against 'Uthman and later against 'Ali (a).
Mu'awiya's analysis was that since Talha, Zubayr and Sa'd Ibn Abi Waqqas supposed that they are eligible for caliphate, 'Umar's Shura raised differences among Muslims. [581] Sheykh Mufid also writes about Sa'd Ibn Abi Waqqas, “Personally, he didn't identify himself equal to 'Ali (a) but as he joined Shura, he came to this feeling that he has the authority of caliphate, and this ruined his faith and life.” [582]
Ibn Abi l-Hadid has quoted his professor's analysis that each of Shura members, inside themselves, had this feeling that they were capable of caliphate.This preoccupied them till the next differences appeared. [583]
In Jamal battle, Talha told 'Ali (a), “Resign from caliphate, then we leave it to ″Shura″.” “We were also in Shura, two people who didn't want you, now have passed away, we are also three”, he added.
“You should have said that before swearing an allegiance but now that you have swore, you should be faithful”, [584] 'Ali replied.
Notes:
[513] There is a disagreement on whether the Messenger (S) set Hijra as the originating history or such an action has been taken in time of ‘Umar Seemingly, due to significance of Hijra, Muslims had been using Hijra as one origin in the very beginning years of it but this has been formalized in ‘Umar’s time
[514] Tarikh al-Ya’qubi, vol. II, pp 151-152
[515] Muruj al-dhahab, vol. II, pp 309-310
[516] Tarikh at-Tabari, vol. 4, p. 227
[517] Mukhtasar Tarikh al-’Arab wa l-tamaddun al-Islami, Amir ‘Ali, p. 90
[518] Kitab al-kharaj, p. 30
[519] Min Dawlat ‘Umar Ila Dawlat ‘Abd al-Malik, p. 89-91
[520] Tarikh al-Madinat al-Munawwara, vol. III, p. 853; Futuh al-Buldan, pp 266-267
[521] Previously the sources of the quotation have been mentioned in detail ‘Abd al-Razzaq, al-Musannaf, vol. 5, p. 445; Fath al-bari, vol. 12, p. 124; Tabaqat al-Kubra, vol. III, p. 344; Masa’il al-Imamah, p. 63; Tarikh al-Madinat al-Munawwara, vol. II, p. 881; Mukhtasar Tarikh Dimashq, vol. 12, p. 69; Tarikh at-Tabari, vol. 4, p. 227
[522] ‘Abd al-Razzaq, al-Musannaf, vol. 5, p. 446; vol. 7, p. 278; vol. 10, p. 103
[523] Tabaqat al-Kubra, vol. III, p. 590; al-Imamah wa’l-Siyasah, vol. I, p. 42
[524] al-Futuh, vol. II, p. 16; al-Imamah wa’l-Siyasah, vol. I, p. 42; Tabaqat al-Kubra, vol. III, p. 412; Tarikh at-Tabari, vol. 4, p. 227
[525] Tabaqat al-Kubra, vol. III, p. 343; al-Futuh, vol. II, p. 86
[526] When ‘Umar came to power, he said, “I depose Khalid to make known if God helps his religion, Tarikh Khalifat Ibn Khayyat, vol. I, p. 106
[527] Tarikh al-Madinat al-Munawwara, vol. II, p. 887; al-Imamah wa’l-Siyasah, vol. I, p. 42
[528] He explicitly interpreted that, “If Salim had been alive, I would have not made Shura responsible for the affairs; Tarikh Abi Zar‘a al-dimashqi, vol. I, p. 272; and he added, “If he had been alive, I would have never doubted his supremacy over the Prophet’s companions; al-Muqni‘ fi l-Imama, p. 59
[529] ‘Abd al-Razzaq, al-Musannaf, vol. 5, p. 446
[530] Ibid vol. 5, pp 447-448; Tarikh al-Madinat al-Munawwara, vol. II, p. 880; al-Ahkam As-SulTaniyya, vol. 12, Nathr ad-Durr, vol. II, p. 49; Ansab al-Ashraf, vol. 4, p. 501, No 1291; Kitab al-Futuh, vol. II, pp 85-86
[531] Ansab al-Ashraf, vol. 4, p. 501, No 1290
[532] See, Caliph’s Thoughts
[533] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XII, p. 81; Gharib al-hadith, vol. III, p. 239; al-Fa’iq fi Gharib al-hadith, vol. II, p. 16; al-Futuh, vol. II, p. 87; The Umayya meant that ‘Uthman was among them although he imself never fought with the Prophet over religion Later on, Ka‘b al-Ahbar said Mu‘awiya basically possessed succession after ‘Uthman as if heavenly books reported this way Ansab al-Ashraf, vol. IV, p. 495, No 1278
[534] Tabaqat al-Kubra, vol. III, p. 333
[535] Tarikh at-Tabari, vol. IV, p. 223
[536] ‘Abd al-Razzaq, al-Musannaf, vol. V, pp 448-449; Hafsa’s reasoning is the simplest one in Shi‘a for the necessity of succession by the Messenger (S) Others also with the same reasoning asked ‘Umar to designate a successor, Tabaqat al-Kubra, vol. III, p. 343
[537] al-Ahkam As-SulTaniyya, p. 13; Tabaqat al-Kubra, vol. III, p. 342; Ansab al-Ashraf, vol. IV, p. 501, No 1290
[538] Ansab al-Ashraf, vol. IV, p. 500, No 1288
[539] Ibid vol. IV, p. 505, No 1303; Hayat As-Sahaba, vol. II, p. 33
[540] Ibid vol. IV, p. 229; Sharh Nahj al-Balaghah, vol. I2, pp 258-259
[541] al-Imamah wa’l-Siyasah, vol. I, p. 42; Tarikh at-Tabari, vol. IV, p. 229; Ansab al-Ashraf, vol. V, p. 504, No 1300,1301
[542] Tabaqat al-Kubra, vol. III, p. 343; Tarikh al-Ya’qubi, vol. II, p. 160 An imagination that is not so unbased is that ‘Umar feared heriditary caliphate and he had this as a principle in his mind that ruler should not use his relatives in handling the affairs or assigning them as his successors He mentioned this as an advice to ‘Ali (a) and ‘Uthman adding, “If you became caliph, lest you might have the Hashimites or family of Abi Mu‘ayT dominate people, al-Imamah wa’l-Siyasah, vol. I, p. 43
[543] Tabaqat al-Kubra, vol. III, p. 342
[544] Ansab al-Ashraf, vol. IV, p. 503, No 1295; Tarikh at-Tabari, vol. IV, p. 230
[545] Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. I, p. 189
[546] Imam says in Nahj al-Balaghah,
æãÇá ÇáÂÎÑ áåÑå Ibn Abi l-Hadid, Sharh Nahj al-Balaghah,, vol. I, p. 184 After ‘Abd al-Rahman payed allegiance to ‘Uthman, ‘Ali (a) said,
ãÇá ÇáÑÌá Åáì åÑå æäÈÐ Ïíäå æÑÇÁ ÙåÑå “He tilted towards his kins and set religion aside” Al-Jamal, p. 123; ‘Uthman’s sister was Ibn ‘Awf’s wife merely on the part of his mother Umm Kulthum, daughter of ‘Uqba Ibn Abi Mu‘ayT Ibn Abi l-Hadid,Sharh Nahj al-Balaghah, vol. I, p. 189
[547] Tarikh at-Tabari, vol. IV, p. 230; Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. I, p. 191; Ansab al-Ashraf, vol. V, p. 505, No 1304
[548] Tarikh al-Madinat al-Munawwara, vol. II, p. 955
[549] Ansab al-Ashraf, vol. IV, p. 506, No 1308; Makhul Shami says, “Sa‘d was not in Shura because of his abdication Ansab al-Ashraf, vol. IV, p. 507, No 1309
[550] Tarikh al-Madinat al-Munawwara, vol. II, p. 928; Tarikh at-Tabari, vol. IV, p. 230; Zuhri says, “That night Ibn ‘Awf consulted the outstanding people of Muhajir and Ansar”, al-Musannaf, vol. V, p. 482 But we know even if he had consulted all of them, he would have observed only what Quraysh had said; ‘Abd al-‘Aziz, al-Duri says, “This supportive counselling of ‘Uthman indicates that the Umayya were active from conquest of Mecca on in achieving a landslide so far as all agreed on ‘Uthman’s coming to power Muqadama fi Tarikh Sadr al-Islam, p. 59
[551] ‘Abd al-Razzaq, al-Musannaf, vol. IV, p. 477
[552] Tarikh at-Tabari, vol. IV, p. 233; Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. I2, p. 194
[553] Tarikh al-Madinat al-Munawwara, vol. II, pp 929-930; Tarikh at-Tabari, vol. IV, p. 233; According to Mufid (al-Jamal, p. 122), Miqdad shouted, “Do not swear allegiance to someone who was present in Badr, escaped Uhud and was absent in Riďwan alleginace (he meant ‘Uthman)”; ‘Uthman said, “By God, if I come to power, I’ll return you to your previous conditions, al-Amali, Sheykh Mufid, pp 114-115 Amali, Sheykh Mufid, pp 114-115
[554] Tarikh at-Tabari, vol. IV, pp 233,238; Tarikh al-Ya’qubi, vol. II, p. 162; Ya‘qubi says, “In front of the condition of practising according to biography of Shiykhs, Imam said, “Following Book of God and tradition of the Messenger requires hiring of nobody; you’re trying to make me overlook caliphate, Ansab al-Ashraf, vol. IV, p. 508, No 1311; al-Bad’ wa l-Tarikh, vol. V, p. 192; Sharh Nahj al-Balaghah, vol. I, p. 188, vol. I2, pp 194,264 Zuhri fails to mention anything about Imam ‘Ali (a) and only suffices to say, “‘Abd al-Rahman set this condition for ‘Uthman and he approved ”; ‘Abd al-Razzaq, al-Musannaf, vol. V, p. 477
[555] Tarikh al-Madinat al-Munawwara, vol. II, p. 930; Tarikh at-Tabari, vol. IV, pp 233-234; al-‘Iqd al-farid, vol. III, p. 76
[556] Tarikh al-Madinat al-Munawwara, vol. II, pp 1028,1029; Mukhtasar Tarikh Dimashq, vol. VII, p. 254
[557] Tarikh at-Tabari, vol. IV, pp 233-234,239; Ansab al-Ashraf, vol. IV, p. 502, No 1294; and concerning Talha, p. 504, No 1300 Talha was rewarded although he was ranked as the worst enemy of ‘Uthman in the course of his seige Ansab al-Ashraf, vol. IV, p. 506, No 1306; Regarding position of Miqdad, Tarikh al-Ya’qubi, vol. II, p. 163; Tarikh al-Madinat al-Munawwara, vol. II, pp 930-931
[558] Kitab al-Futuh, vol. II, pp 96-97; Tarikh at-Tabari, vol. IV, p. 237, Sharh Nahj al-Balaghah, vol. I2, p. 195
[559] Tarikh at-Tabari, vol. IV, pp 238-239; perhaps deceit ment the same quotation of Imam by Ya‘qubi as Ibn ‘Awf set the condition to keep him away from caliphate Tarikh al-Ya’qubi, vol. II, p. 162
[560] Sharh Nahj al-Balaghah, Ibn Abi’l Hadid, vol.I, p.189.
[561] Ibid vol. I, p. 185
[562] Ibid vol. I, p. 187
[563] Ibid vol. I, pp 187-188; Nathr ad-Durr, vol. II, p. 37
[564] Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. I, p. 187
[565] al-Bad’ wa l-Tarikh, vol. V, p. 193
[566] al-Ma‘arif, p. 192
[567] Ma‘rifat As-Sahaba, vol. I, p. 1301; this statement is attributed to ‘Umar that ‘Uthman may probably be named rather than ‘Umar, al-Muqanna‘, p. 110; Manaqib, vol. III, p. 220
[568] Hayat As-Sahaba, vol. I, p. 347ð, Kashf al-astar, vol. II0, p. 303; Tarikh al-Madinat al-Munawwara, vol. II, p. 935
[569] Mukhtasar Tarikh Dimashq, vol. I1, p. 67
[570] Muqadama fi Tarikh Sadr al-Islam, pp 58-59
[571] When ‘Umar asked Ibn ‘Abbas about ‘Uthman, he said, “He keeps love of this world and the world hereafter in his heart and if he comes to power, he’ll have family of Abi Mu‘ayT rule people; al-«ďah, p. 86 In the very night of succession (beginning of Muharram, 24 H ), when ‘Uthman was on his way to the mosque to say night prayers, there were people ahead of him carrying candles and Miqdad said, “What innovation this is!” (Ya‘qubi, vol. II, p. 163); he referred to starting point of ceremonial functions! Ibn A‘tham quoted Ibn ‘Awf as saying that, “I am pleased with the succession of the doyen of the Umayya ”; al-Futuh, vol. II, p. 909
[572] al-«ďah, pp 127-128; as said, the condition of being a member of Quraysh was because of dominating nature of tribalism ‘Umar appointed Suhayb Rumi as congregational leader just for the three days Shura is engaged in talks and said, “He is of Mawali (freed slaves) and will not be in conflict with you over succession; al-Imamah wa’l-Siyasah, vol. I, p. 42
[573] Ansab al-Ashraf, vol. IV, p. 503, No 1298
áíÊøÈÚ ÇáÃÞá ÇáÇßËÑ Ýãä ÎÇáÝßã ÝÇÖÑÈæÇ ÚäÞå The minority must follow the majority and whosoever opposes, he shall be dicapitated
[574] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. I, p. 196; Tarikh al-Madinat al-Munawwara, vol. II, p. 1033; ‘Ali (a) is said to have cursed Ibn ‘Awf when selecting ‘Uthman and Abu Hilal ‘Askari says, “‘Uthman and Ibn ‘Awf were in disagreement over fulfilment of ‘Ali’s invokation; Sharh Nahj al-Balaghah, vol. XII, p. 196
[575] Ansab al-Ashraf, vol. IV, p. 508, No 1311; Sharh Nahj al-Balaghah, vol. IX, p. 55; vol. I2, p. 265; al-Bad’ wa l-Tarikh, vol. V, p. 193; Habib As-Siyar, vol. I, p. 496; Imam Himself expressed his statement that he has been told If he failed to swear allegiance, he would be fought He also says, “I unwillingly pledged allegiance; al-Gharat, vol. I, p. 318 However, fanatic narrators have said that ‘Ali was the first one to swear allegiance after Ibn’Awf! Tabaqat al-Kubra, vol. III, p. 63
[576] Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. I2, p. 259 (according to Sayyid Murtaďa
[577] Sharh Nahj al-Balaghah, vol. I2, pp 265-266; al-Amali, Mufid, p. 115
[578] al-«ďah, pp 187-188
[579] al-Futuh, vol. II, p. 91; Tabaqat al-Kubra, vol. III, p. 61
[580] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. I, p. 185; Abu Bakr said to ‘Umar that he had to be careful of Muhajirun because many of them were capricious of succession; Nathr ad-Durr, vol. II, pp 16,22
[581] al-‘Iqd al-farid, vol. IV, p. 281; Mukhtasar Tarikh Dimashq, vol. IX, p. 85
[582] al-Jamal, p. 97
[583] Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. IX, pp 28-29
[584] al-Imamah wa’l-Siyasah, vol. I, p. 95
