Reality of the Strife & Discord

As regards the strife and discord that developed against Hazrat Uthman (ra), Hazrat Musleh-e-Maud (ra) raises the question as to how this conflict arose:

“Some have alleged the cause to be Hazrat Uthman (ra) while others, Hazrat Ali (ra). Some say that Hazrat Uthman (ra) introduced certain innovations in the faith, which caused an uproar among the Muslims. Others assert that Hazrat Ali (ra) secretly conspired to acquire Khilafat and had Hazrat Uthman (ra) killed by creating hostility against him so that he could become the Khalifa himself.”

Hazrat Musleh-e-Maud (ra) further says:

“However, both of these notions are false; neither did Hazrat Uthman (ra) introduce innovations in the faith, nor did Hazrat Ali (ra) have him killed or took part in a conspiracy to murder him in order to become the Khalifa himself. In fact, there were other causes for this revolt.

“Hazrat Uthman (ra) and Hazrat Ali (ra) are completely free from the blemish of such allegations. Both were very holy men. Hazrat Uthman (ra) was the person about whom the Holy Prophet (sa) had said, that he had served Islam to such a great extent that now he could do whatsoever he wished, God would not question him.” This is a narration of Sunan al-Tirmidhi.

“This did not imply that he would not be held accountable even if he renounced Islam. In fact, it inferred that he had acquired so many qualities and had progressed so much in virtue that it was no longer possible for any of his actions to be in violation of the commandments of Allah the Exalted. As such, Hazrat Uthman (ra) was not a man who would issue an order in violation to the Shariah, nor was Hazrat Ali (ra) a man who would secretly conspire to assume Khilafat.”

(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 253-254)

Hazrat Musleh-e-Maud (ra) further states:

“[…] in the beginning of the Khilafat of Hazrat Uthman (ra), we see no sign of disorder for up to six years. Quite conversely, it appears that people were generally pleased with him. In fact, it is ascertained from history that in this era, he was even dearer to the people than Hazrat Umar (ra). Not only was he dear to the people, in fact they were in awe of him. A poet of that era testifies to this fact in his poetic verses, in the following words:

“‘O rebellious people! Do not loot and devour the people’s wealth in the reign of Uthman (ra); for Ibn-e-Affan is he whom you have experienced. In accordance with Quranic injunctions, he executes those who pillage; he has always been a guardian of the injunctions of this Holy Quran; he is the one who teaches the people to act upon these injunctions.’

“However, after six years, we see a campaign in the seventh year; and this was not directed against Hazrat Uthman (ra); rather, it was directed against the companions or against various governors. As such, Tabari narrates that Hazrat Uthman (ra) took full consideration of the rights of people. However, those people who did not enjoy the distinction of being the foremost pioneers in Islam did not receive the same level of honour as the early and pioneer Muslims did in gatherings; nor did they receive an equal share in rule and wealth. Over time, some people began to criticise this superiority and deemed it to be an injustice.

“However, these people feared the Muslim masses and out of their fear that the people would oppose them, they would not express their views openly. Instead, the practice which they had employed was to secretly incite people against the companions. When they came across an uneducated Muslim or a freed Bedouin slave, they would open up their book of complaints. Consequently, either out of ignorance or due to their own desire for position, certain people would join them. Gradually, this group began to multiply and reached a large number.”

Hazrat Musleh-e-Maud (ra) further states:

“When disorder is about to arise, its contributing factors also begin to accumulate in an extraordinary manner. On the one hand, those of a jealous disposition were beginning to grow incensed against the companions. On the other hand, the zeal for Islam, which is usually present in the hearts of all those who convert from other religions, began to decline amongst these new Muslims, who had neither lived in the company of the Holy Prophet (sa), nor had they received an opportunity to spend a great deal of time with those who had been in the Holy Prophet’s (sa) company.

“As a matter of fact, as soon as they accepted Islam, it was their presumption that they had learned everything. As soon as this Islamic fervour lessened, the control which Islam possessed over their hearts also began to fall weak. They, once again, began to enjoy committing the sins that they had once indulged in before they became Muslims. When they were punished for their crimes, instead of reforming themselves, they became bent upon the destruction of those who were administering these sentences. Ultimately, they proved to become the cause of creating a great rift in the unity enjoyed by Islam.

“The centre of these people was in Kufa. However, the strangest thing to note is that an incident took place in Medina itself, which demonstrates that in that time, some people were as unfamiliar with Islam as the ignorant people of today who live in the remotest areas.

“Humran bin Abban was a person who married a woman during her iddat [a period in which a woman is prohibited from marriage]. When Hazrat Uthman, may Allah be pleased with him, learned of this, he was displeased at him; not only did he order a separation, but also exiled him from Medina to Basrah. This occurrence demonstrates how certain people began to perceive that the mere acceptance of Islam authorised them as being scholars of Islam. They did not feel a need for further research. Perhaps, due to an influence of various views, related to believing in unlawful things as being permissible, they deemed it a futile act to follow the Shariah.”

(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 262-263)

Hazrat Musleh-e-Maud (ra) further narrates:

“In truth, this entire disturbance was the result of a secret conspiracy hatched by the Jews. They were joined by certain Muslims who were attracted to the desire of the world and had left their faith. Neither were the provincial governors to blame for this, nor were they the cause of this disorder”; this was instigated by certain Jews and some Muslims also joined them. Nonetheless, the governors appointed by Hazrat Uthman (ra) were free from blame, nor did they instigate this disorder.

“Their only fault was that they had been appointed by Hazrat Uthman (ra) and the fault of Hazrat Uthman (ra) was that he was holding fast to the rope of Islamic unity despite his old age and physical frailty. He was carrying the burden of the Muslim ummah upon his shoulders and was concerned for the establishment of the Islamic Shariah. He would not allow the rebellious and tyrannous to oppress the weak and helpless according to their desire. As such, the following incident testifies to the truth of this fact. When the same rebels held a meeting in Kufa and they began to discuss how disorder may be created in Muslim affairs, everyone unanimously gave the opinion:

لَاوَاللّٰهِ لَا يَرْفَعُ رَأْسٌ مَا دَامَ عُثْمَانُ عَلَی النَّاسِ

“‘By God, no one can dare to raise their head, so long as the reign of Uthman (ra) prevails.’ “It was the very person of Hazrat Uthman (ra) himself that prevented rebellion. It was necessary to move him aside in order for these people to freely achieve their goals”

(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 282-283)

Explaining more details about the strife and discord, Hazrat Musleh-e-Maud (ra) states:

“Then Hazrat Uthman (ra) called the mischief-makers and gathered the companions of the Holy Prophet (sa) as well. When everyone had gathered, Hazrat Uthman (ra) informed them of the whole affair. The two informants also stood by as witnesses and gave their testimony” about what the rebels were conspiring.

“Upon this, all the companions gave the following verdict:

“‘Execute these people’”, who are creating disorder in the name of “peace” and “reformation”, “‘because the Holy Prophet (sa) has said, “May the curse of Allah be upon such an individual who calls people towards his own obedience or the obedience of another, at a time when there is an Imam who is present. Kill such a person whoever he may be.”’”

This narration is from Sahih Muslim.

“Then, they reminded everyone of the words of Hazrat Umar (ra), ‘I do not deem the execution of any such person permissible for you in which I do not have a part.’”

In other words, no one may be executed unless there is an indication from the government.

“Upon hearing the verdict of the companions, Hazrat Uthman (ra) stated, ‘No, we will forgive them and accept their pleas. We will counsel them with all our efforts and we will not oppose anyone so long as he does not clearly violate the law or express disbelief.’

“Then Hazrat Uthman (ra) said:

“‘These people have mentioned certain things which you are aware of as well. However, their plan is to debate with me on these issues so that they can return and say, “We engaged in a debate with Uthman regarding these matters and he has been defeated.” These people allege that whilst on journey, I offered the prayer in full but the Holy Prophet (sa) used to perform qasr [shortened prayer] whilst on journey. However, it was only in Mina where I offered the prayer in full and even that was due to two reasons: firstly, because I owned property there and I had married there; secondly, because I came to know that in those days people had converged for Hajj and the uneducated from among them would begin to say that the Khalifa only offers two rak‘aat [units] so there must only be two rak‘aat in the prayer. Is this not true?’

“The companions replied, ‘Yes this is correct.’ Then Hazrat Uthman (ra) said, ‘The second allegation that they raise is that I have introduced the innovation of establishing public pastures, although this is a false accusation. Pastures were established before me. They were introduced by Hazrat Umar (ra) and I have only made them more spacious due to the growing number of camels which are given in alms. Then, the land designated for public pastures is not the wealth of anyone. I have no benefit in this; I have only two camels, whereas at the time when I became Khalifa I was the wealthiest among all the Arabs. Now I only have two camels which I have kept for Hajj.’”

Hazrat Uthman (ra) said at the time he was elected as Khalifa, he was the wealthiest of all the Arabs, but now he only had two camels in his possession.

“‘Is this not true?’ The noble companions affirmed, ‘Indeed, it is.’ Then Hazrat Uthman (ra) said, ‘They say that I appoint comparatively young men as governors, even though I only appoint such individuals as governors who possess virtuous attributes and manners. Holy men before me appointed even younger people as governors than those appointed by me. Far more objections were raised against the Holy Prophet (sa) for appointing Usama bin Zaid as the general of an army than are now being raised against me. Is this not true?’

“The companions responded, ‘It is true.’ Hazrat Uthman (ra) then said, ‘These people raise objections before the people but hide the real events.’ In this manner Hazrat Uthman (ra) stated all the objections one by one and refuted them one after another. The companions emphatically persisted that they should be executed, but Hazrat Uthman (ra) did not agree and released them. Tabari states:

اَبَی الْمُسْلِمُوْنَ اِلَّا قَتْلَهُمْ وَ اَبٰی اِلَّا تَرْكَهُمْ

“‘The rest of the Muslims were adamant on having them executed but Hazrat Uthman (ra) could not be convinced in any way to punish them.’

“This incident shows the various types of falsehood and deception which would be employed by the mischief-makers. In that era, when the press and means of transport were not as developed as today, it was very easy for these people to mislead the uneducated. In reality, however, these people had no legitimate reason to rise up. Neither did the truth support them, nor did they speak the truth. All their endeavours were founded upon lies and falsehood. It was only the mercy of Hazrat Uthman (ra) that was saving them, otherwise, the Muslims would have torn them to pieces. The companions could not have ever tolerated that the peace and security which they had achieved by sacrificing their lives be done away with in this manner by the mischief of a few wicked people. They could see that the Islamic state would crumble if these people were not promptly punished. However, Hazrat Uthman (ra) was an embodiment of mercy and he desired, in any way possible, for these people to be rightly guided so that they would not die in a state of disbelief.

“As such, Hazrat Uthman (ra) would show leniency towards these people and looked upon their actions of manifest rebellion as a mere intention to commit rebellion and would put off their punishment. This incident also illustrates that the companions greatly detested these people. The reason being that firstly, the mischief-makers stated themselves that only three people of Medina were with them and no more.” The mischief-makers only named three residents of Medina who were with them.

“If other companions were also on their side, they would have named them as well. Secondly, the companions demonstrated through their actions as well that they abhorred the actions of these mischief-makers and looked upon their deeds as being in violation of the shariah to such extent, that in their view, no punishment lesser than execution was acceptable. If the companions supported these people or the people of Medina held the same views as the mischief-makers, they would not have needed any further justification or excuse; and would have killed Hazrat Uthman (ra) there and then and elected another person for the office of Khilafat in his stead. However, we observe that instead of these people being successful in killing Hazrat Uthman, may Allah be pleased with him, their very own lives became endangered by the unsheathed swords of the companions. It was only due to the favour and kindness of the very same gracious and compassionate person – whom they sought to murder and against whom they had instigated an outrage – that they were able to safely escape.

“One is astonished at the malice and unrighteousness of these mischief-makers, for they did not derive the slightest benefit from this incident. Each and every one of their allegations was amply refuted and all their objections were proven to be false and unfounded. They witnessed the mercy and compassion of Hazrat Uthman (ra) and the soul of every individual bore witness to the fact that the likes of such a person cannot be found on the face of the earth at this time. However, instead of repenting for their sins, being ashamed of their cruelties, feeling remorse for their trespasses and refraining from their mischief, these people began to burn even more in the fire of rage and fury. They considered their being rendered speechless a disgrace and the forgiveness of Hazrat Uthman (ra) as being the result of their good planning. As such, they returned whilst devising strategies to fulfil their remaining plan in the future.”

(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 293-296)

I was narrating accounts about the discord and rebellion that arose in the time of Hazrat Uthman (ra). I will mention what Hazrat Musleh-e-Maud (ra) has stated regarding this. Most of the references have been taken from Tabari and then Hazrat Musleh-e-Maud (ra) has presented his own viewpoint on the matter.

Hazrat Musleh-e-Maud (ra) states:

“Besides these three”, i.e. Muhammad bin Abi Bakr, Muhammad bin Huzayfah and Ammar bin Yasir, “who came under the influence of the rebels and sided with them, no one in Medina – be it a Companion or anyone else – held any sympathy for the rebels. Everyone would send curses upon the rebels and reproach them, but since they did not have any control over the affairs, therefore these rebels did not show any care. For up to 20 days the rebels tried to convince Hazrat Uthman (ra) to somehow step down from Khilafat through dialogue alone. However, Hazrat Uthman (ra) plainly refused and said, ‘Neither can I remove the cloak which God the Exalted, has clothed me with, nor can I leave the people of Muhammad (sa) unsheltered so that anyone who wishes may oppress another.’

Hazrat Uthman (ra) continued to admonish the rebels to refrain from creating conflict and went on to say, ‘Today, these people create disorder and detest my very existence. But when I shall be no more, they shall wish, “If only each and every day of the life of Uthman was transformed into one year each and would that he had not departed from us so soon.” For after me there shall be severe bloodshed, rights shall be violated and governance shall take a completely different turn.’” As such, in the Banu Umayyah period, Khilafat was replaced by secular rule and these rebels were given such harsh punishments that they forgot all their mischief.