Ammar Ibn Yasir (ra) - A Companion of the Prophet ('s)
Chapter 13: ‘Ammar during the Reign of ‘Uthman
The physician said; "Which beverage do you like most?" ‘Umar replied:
"I prefer nabiz (wine of date).”
Nabiz was brought and he took a few draughts. The beverage came out
immediately from the place of wound. When the beverage came, out the
appearance of the physician changed, and there were signs of despair on
his face. However, those present around him did not lose hope.
One of those present said to the physician: "You are mistaken in
imagining that nabiz has come out of the wound. What has come out is
contaminated blood and its colour has misled you,”
As directed by the physician some milk was brought and the Caliph drank
it. Soon afterwards the milk also flowed out of the wound.
Keeping this state in view the physician said to the Caliph with
confidence and in decisive terms; "I don't think you will survive this
night. Now you can do whatever you like.”
Ka'b al-Ahbar said: "O Commander of the faithful! Did I not tell you in
advance that you would be killed?"[^1]
‘Umar said: "What kind of martyrdom is this when I am in the Arabian
Peninsula!"
Sometime earlier ‘Umar had prepared a plan which he was determined to
implement and was awaiting an opportunity to do so, now the time of his
death had arrived and it was feared that the opportunity might be lost.
In the circumstances it was no longer proper that he should delay its
implementation for fear of excessive bloodshed or losing hope of life.
Furthermore, fear and despair could on no account ensure his
deliverance. In the circumstances he decided that in the last moment of
his life he should, before implementing the plan, assess the standard of
his influence, and find out whether anything out of that influence still
remained, so that he might enforce his orders and make the people
obedient and humble for the third and the last time.
‘Umar had decided since long to retain authority in his hands during
his life time as well as after his death. How ever, he knew that a
number of persons who coveted the Caliphate were not well-disposed
towards him. He had also no doubt that his assassination at the hands of
Abu Lu'lu, was the result of a preconceived deep conspiracy. Or else how
could a man like Abu Lu'lu, without the support of one of the internal
powers of Madina and without the instigation of one of the enemies (if
we don't say the enemies) of ‘Umar, dare stab the man (‘Umar), who had
humiliated the Kaisers and the Kisras, when all these enemies were wise
men among the Muslims and had influence in the organization of the
Islamic State?
In any case the real inciter or inciters of this crime were known to
‘Umar (whether on the basis of correct knowledge and information or on
that of guess and conjecture), but he had no means of retaliation or
revenge. Furthermore; he did not have enough time at his disposal to
pursue this object. In the circumstances it was necessary for him to
implement, during the last moments of his life, the plan which he had
already in view, although the real culprit might not be identified and
might profit from this absence of prosecution.
The only difficulty which already existed was that he should have used
his previous influence and adapted it to the enforcement of the plan
which he had in mind, and give up the hard task of the prosecution of
the culprit. At that moment the condition of ‘Umar was such that as a
result of the blows of Abu Lu'lu's sword blood was gushing out of his
body in torrents. The question, therefore, was as to how he could act in
those circumstances to solve his difficulty.
Evidently the danger which attended upon ‘Umar's influence at
instigation of the real culprit (or culprits) was something which had
not taken place except with the consent and approbation of all the
leaders and the persons at the helm of affairs and the prevailing
conditions also showed that this occurrence was supported by public
thinking as well. And if this influence was lost it would amount to
condemnation of his policies and destruction of his intellectual
influence.
Now if the matter had ended at that the public opinion had approved his
assassination and ‘Umar himself might have departed from the scene but
his intellectual influence had not perished and was not treated as
condemned, the position could have been tolerable for him. But if his
influence had not perished and his policies had continued and history
and the course of history had been humble before his policies, it would
have amounted to his having achieved his object.
All these thoughts crossed ‘Umar's mind at a great speed and in order
that he might put these thoughts to test he ordered Abdullah bin Abbas,
who was one of his associates and advisers, to go out of the house, make
enquiries regarding the views of the people about his assassination, and
ascertain whether the people approved of this occurrence, or whether
they had received it as an unexpected event. Abdullah began
investigations outside the house and concluded that the people had not
approved of the occurrence.
‘Umar was contented with this and did not need anything more. After
having been satisfied that his awe and influence had not been lost he
felt relieved and did not worry about anyone having dared to assassinate
him.
The people wondered within themselves at ‘Umar's way of doing things
because in these last moments of his life he began remembering, for
nomination of the next ruler, persons who were already dead; and ignored
the ability and competence of the suitable persons who were still alive
and were much superior to those who were dead!
‘Umar was saying at that time: "I wish that Salim the slave of Abu
Huzayfa had not been dead so that I could nominate him as my successor.”
And according to another narration he began remembering persons like
Mu'az bin Jabal and Khalid bin Walid as well as some non Qurayshites,
and mentioned the names of persons from amongst the petty slaves, and
uttered the names of even those of his opponents and enemies who were
all dead. In short he did not nominate any living person to the
Caliphate although he knew well that none of the dead was superior to
those who were alive, and perhaps also knew very well that there was one
among the contemporaries who was much superior to all the dead ones.
The thing which was very surprising for the people was that ‘Umar did
not nominate his son to this office and did not wish that he should
assume responsibility for his deeds after his death. However, at the
same time he indirectly entrusted the responsibility to another person
and nominated him to Caliphate with great insistence!
Another interesting point which became the cause of surprise of the
people was that for the interval of a few days which ‘Umar had taken
into account for purposes of consultations, he nominated Sohayb for
leading the congregational prayers. It means that he believed there was
a difference between leadership in the matter of congregational prayers
and leadership for the administration of public affairs! And what
surprised the people all the more was that on the day of Abu Bakr's
selection ‘Umar had put forward his Imamate (leadership) of
congregational prayers as an argument for fitness for caliphate and
leadership of public affairs.
Besides all this the surprise which people expressed about ‘Umar's
action was that they saw that ‘Umar testified that the Holy Prophet (S)
had breathed his last and was satisfied with a council of six men.
However, when he analysed the personality of each one of those persons
one by one he testified that the Holy Prophet (S) breathed his last
while he was angry with some of them, but his anger was buried with his
death! And this anger was clearly sensed by the people and none denied
it.
In any case the people were very much surprised on account of these
apparently contradictory things and mentioned these contradictions to
one another. However, none of them said: "The Caliph has been overcome
by pain and torture.” It was because they saw that the Caliph had a plan
and these very surprising acts were its requisites or the preliminary
requisites of its enforcement so that it might go through its stages.
Furthermore, as the people were divided into parties and groups they
could not oppose his plan and every party and group was anxious to
achieve its own object. The people who were faced with all these
prolonged surprises and speculations and wished that these surprises
should end, and a bright path should be shown to them went to ‘Umar and,
in order to put an end to these differences, requested him to nominate a
particular person for the Caliphate.
In the end ‘Umar once said to those who approached him: "After all this
talk I have decided to appoint as your ruler a person who is superior to
all others so far as truthfulness and guidance to the right path is
concerned.” And in this connection he mentioned the name of ‘Ali.
However, in the meantime a thought crossed his mind which did not permit
him to hand over the reins of office to ‘Ali either during his (‘Umar's)
own life or after his death. He, therefore, went back on his word with
regard to the nomination of ‘Ali and consequently appointed six persons
from amongst Quraysh to the Caliphate. These six persons were ‘Ali bin
Abu Talib, Zubayr bin 'Awwam, ‘Uthman bin Affan, Abdur Rahman bin 'Awf,
Sa'd bin Abi Waqqis and Talha bin Abdullah with whom the Holy Prophet
(S) was pleased.
Then he directed those present to ask these six persons to see him.
Soon afterwards the six persons arrived there. Then ‘Umar said to them:
"After me all of you are candidates for the Caliphate!" As against this
question the hearers had no alternative except to keep quiet on account
of excessive anger and not to say anything.
‘Umar, however, repeated his proposal so that the said persons might
break the silence and he might also hear a reply. Eventually Zubayr
said: "What is the harm if we be the candidates for the Caliphate? In
these circumstances I wish that you had remained alive and continued to
shoulder this responsibility. However, amongst Quraysh, none of us is
inferior to you from the viewpoint of our antecedents and affinity.”
Zubayr's reply was not liked by ‘Umar; it stirred him, and it is
evident that if he was capable he would have seized a scourge and struck
it on Zubayr's head. However, he did not possess enough strength to do
so and the question of revenge ceased to exist.
At this moment, when ‘Umar was journeying in another world, he
contented himself with one other biting remark and addressing all the
six persons said: “Do you like that I should introduce all the six of
you to you as you actually are?" They replied: "Speak. If we spare you,
you won't spare us.”
‘Umar said: "As regards you, O Zubayr! You are satisfied with something
small and then get annoyed soon. You are a human being on one day and a
devil on another! If I hand over the Caliphate to you, you will destroy
the city of Batha for ten seers of barley! And who will look after the
affairs of the people on the day on which you appear in the shape of a
devil? And again who will take care of the matters on the day on which
you are angry? Should I say anything more or keep quiet?"[^2]
Then ‘Umar addressed Talha and said: "Should I say something or not?"
Talha replied: “Speak you are one who never speaks the truth.”
‘Umar said: "I know you from the day of the Battle of Uhud when your
finger was severed. And I have not forgotten the words which you uttered
on the day on which the verse relating to Hijab (Veil) was revealed.[^3]
And I remember how much the Holy Prophet (S) was annoyed with you and
remained angry with you on account of those words till the last day of
his life.”
Then he turned to Sa'd bin Waqqas and said: "You are a man who has a
platoon of horsemen under his command you wish to engage yourself in
massacre with their help and acquire booty.”
Then he addressed Abdur Rahman bin 'Awf and said: "O Abdur Rahman! If
the faith of all the Muslims is weighed and assessed and compared with
your faith, your faith will certainly be superior to theirs. However,
this task is not appropriate for a person like you, because you possess
a weak point, and, as I have already said, the tribe of Bani Zohra has
nothing to do with the Caliphate.”
After ‘Umar had analysed and explained the position of these few
persons and taken notice of the fact that they would not attain to the
Caliphate he turned to ‘Ali and said: "How fit and suitable you were for
the Caliphate! I swear by Allah that if the spirit of humour was not in
you and I selected you for the Caliphate you would lead the people to
clear truth and right path!"
In the end he turned towards ‘Uthman and in a tone which showed that he
was desirous of the Caliphate for him and was inviting him to it he
said: "You are fit for this task. However, I can see that if I hand over
the Caliphate to you; you will make Bani Umayya and Bani Abi Mu'it ride
on the necks of the people, grant them concessions and give them wealth
and property. Then a pack of the wolves of Arabia will attack you and
kill you in your bed. I swear by Allah that if they (Quraysh) do so,
this event will take place and the wolves of Arabia will resort to this
action. Remember my words on the day on which events take such a turn
and know that this has to happen.”
It is evident that the expression of views by ‘Umar about the members
of the council in the capacity of men, as mentioned above, accorded
perfectly with his plan and it is also clear that the proclamation of
these views was one of the main elements for the enforcement of his
plan, because ‘Umar was not concerned with the members of the council
and their like viz. neutral parties and groups. What really he had in
view was the enforcement of his plan and these views as expressed by him
impressed the people. Then ‘Umar was undoubtedly very keen to give this
shape to his views on the subject with great care and enthusiasm so that
they might be compatible with his plan.
It may however be noted that on the one hand he invited the six persons
before taking a decision regarding the council system and making
necessary arrangements in the matter, and on the other hand he wanted to
establish a base with the words which he was uttering and to build the
council system on it.
Apart from these two aspects you can observe that, notwithstanding the
fact that the words of ‘Umar are mixed with various kinds of criticism,
they possess two characteristics in the sense that on the one side they
have been expressed with a tone of ridicule and derision, and on the
other side they appear in the shape of a special topic.
If someone says that the combination of these two characteristics took
place without any prior aim and intention, do not believe him. The fact
is that the mental and intellectual factor of Abu Hafs (‘Umar) in
combining these two characteristics certainly arose from his political
skill and not from his aesthetic sense, and he wished that all these
matters should come to the knowledge of every one, so that they should
impress every class in a special manner. And eventually the general
effect of conveying these matters to others was to throw all of them
into an abyss from which they had no way of escape.
By commencing the conversation in a facetious and jesting tone ‘Umar
wanted to satisfy his anger and to take revenge on those who dared talk
with him impudently while he was in his death bed. However, if this
personal factor is compared with other political factors which were
agitating his mind, it will carry no importance. This point may be
explained thus: Keeping in view ‘Umar's derisive criticism coupled with
the delicate touches and wit, which he was employing, it would appear
that his object was to prompt the members of the council all the more to
attain to Caliphate, and not that he wanted his action to be a means of
his personal gratification, because he deprived every one of them very
explicitly of the position of Caliphate and ruler ship with a special
language and in a particular manner.
The point which he had in view during these proceedings was that with
these stinging words he should rouse them to action so that everyone of
them might express his candidature and competence and incidentally
refute his thinking. Otherwise, if he had told them openly and
explicitly: "Every one of you who can or wishes to enter this
competition should do so and gain his object"; none of them would have
come forward to compete with others. In that case ‘Umar would not have
achieved his object. He, therefore, adopted the method of derision and
ridicule and stung them, so that they might show their reaction and at
the same time might riot have any other recourse except that of
executing his plan.
‘Umar had also another object in view in resorting to ridicule and it
was that he wanted to remove the veil from the real faces of these
distinguished men and leaders of the nation and to tear the curtain
which had been hung between them and, others. Furthermore, as a result
of this action he wanted their personalities to become a topic of
general discussion for the people and to make his own high position
which he had acquired stabilized, and impress this matter on the minds
of the people so that they might confirm that ‘Umar was such a person
that none after him possessed similar competence for the Caliphate and
ruler ship. And possibly this remembrance of ‘Umar was the most
important factor which caused the setting aside of ‘Ali and the tacit
nomination of ‘Uthman.
For if ‘Ali had assumed the reins of the Caliphate after the death of
‘Umar no difference would have been felt in the outward appearance of
the matters and the course of events as compared with the period of
‘Umar's Caliphate and consequently the value and worth of ‘Umar which
was felt during the Caliphate of ‘Uthman would not have become known
during the Caliphate and ruler ship of ‘Ali. Furthermore by adopting a
special style and method on the subject while criticizing the members of
the council he had something else in view. His idea was that outwardly
he should not assume any responsibility for the appointment of the
Caliph but should pretend that he had handed over this matter to the
people and his own part was only that of an adviser and a guide!
The result of all this thinking was that he invented a system which was
a combination of nomination and election. From the point of view of
election, however, he contented himself with the idea that its outward
shape should remain intact, although, in fact, it did not conform either
to the rules of religion or with the national spirit. And his main idea
was that none should be considered responsible for nomination and
appointment.
When the preliminaries for the enforcement of the mental plan of ‘Umar
were completed and their results which were the effects of different
factors and objects became apparent, he did not permit that the election
should take place in a natural manner. He compelled the people to
execute his plan in a decisive manner without creating any differences
or diversions, and ordered that if the election ended in diversity of
opinions the nominees should be beheaded!
Caliph ‘Umar, therefore, took into consideration such a council and
formulated such severe regulations for them, and strangely enough he did
not delegate the authority for the execution of the regulations to the
members of the council or to anyone of them but entrusted this task to
an external force viz. the police. Thus he did not leave any path open
for them except submission because he had ordered that whoever opposed
his command should be beheaded and if all the members of the council
opposed it, they should meet the same fate!
Hence, one of the minutest points which he had taken into account for
creating a favourable atmosphere for the implementation of his plan was
that he decided that during the intervening period i.e. till the
appointment of the Caliph one of the freed slaves of the Muslims would
look after the state affairs. By this means he wanted the people to
believe from the psychological point of view that the matter had a
national shape. And by limiting the time for the election and subjecting
it to strict supervision and control his object was that whatever he had
intended should be accomplished without any negligence and respite.
The law relating to the council was neither ambiguous nor detailed. It
had been prepared in a very easy and simple manner and was exact and
decisive in all respects.
He called Abu Talha Ansari, the Chief of the Police Department and
ordered him as follow:
"When I am dead collect fifty of your men. Then confine all the
members of the council in a room and keep them under supervision. Give
them three days for consultations and in any case do not allow the
period to exceed three days. Then keep it in mind that if five persons
are agreeable and one man differs you should cut off his head, and if
two persons are not agreeable you should kill both of them. In case,
however, they are equally divided i.e. three persons hold one view and
the other three hold the other, enforce the view of the group to which
Abdur Rahman belongs and the three persons belonging to the other group
should either submit or be killed. And in case unanimity is not achieved
during the period of three days, kill all of them and then leave it to
the people to elect whomsoever they like!"
In any case it was a law which was easy, simple and straightforward and
at the same time decisive, binding and exact. It was exact, because its
ease, simplicity and firmness revolved round the pivot of a particular
object and possibly such an incident had no precedent in the political
history of the world!
It was simple because its implementation was allied with great weakness
and severity and at the same time it had been designed in a strange
manner and its form was such that ‘Ali should have remained aside and
might not have been able to get elected.
There may be some persons who may say: "If the intention of Abu Hafs
(‘Umar) in designing this plan had been to deprive ‘Ali from the
Caliphate and to appoint ‘Uthman to that position, he could, as was his
wont, nominate ‘Uthman to the Caliphate explicitly and decisively.” It
should, however; be remembered that the position enjoyed by ‘Ali in the
minds of the people and his influence on public thinking was very well
known to ‘Umar and did not need any proof. Hence, for his and other
reasons he had no alternative except to come to terms with public
thinking in such a way that the people should automatically implement
what ‘Umar desired and his plan should be enforced without their facing
his anger.
The point which attracted attention in this dexterously drawn plan was
that he mentioned the name of ‘Ali and extolled his qualities and thus
apparently did not oppose public opinion regarding attachment for ‘Ali,
except in respect of this point which he apparently expressed
unintentionally although in fact intentionally and purposefully.
Then he mentioned the names of five others. He was not worried about
their enjoying public confidence and did not also fear the opposition of
their supporters.
Hence, the implementation of his plan with a firm resolve was fit to
make its headway and his purpose was being achieved without any trouble
or inconvenience and without his nominating any particular person to the
Caliphate. And incidentally he had also not taken responsibility for the
actions of the future Caliph.
In short, by taking the preliminaries of the matter into account the
deprivation of ‘Ali from the Caliphate and the coming into office of
‘Uthman was abundantly clear. The above mentioned point may be
elaborated thus: The victory of ‘Uthman was certain because Abdur Rahman
was his son in law and Sa'd was his cousin (paternal uncle's son) who
could in no circumstances oppose him or leave his group, Apart from this
Talha belonged to the tribe of Taym and if he had lost hope of becoming
the Caliph he would certainly not have elected a Hashimite, In that
event out of the six persons only two viz.
‘Ali and Zubayr would have been left and in case they had expressed opposition they would naturally have been beheaded. In any case, irrespective of the distinction which had been given to Abdur Rahman for .the good order and management of the consultations ‘Umar's plan was being implemented automatically.
However, the prudence and care of the Caliph demanded that Abdur Rahman
should, in any case, have been the central figure. The fact that ‘Umar
relied on the honesty of Abdur Rahman and in the meantime did not
consider the tribe of Bani Zohra fit for the Caliphate (as mentioned
above) simply meant that Abdur Rahman should enjoy a special position in
the council, and if by chance the two pans of the scale became equal
Abdur Rahman should make that of ‘Uthman heavier.
The secret of the matter was not hidden from ‘Ali or from those persons
who were occupied with public matters in those days. However, when the
pros and cons are studied and the ways and means of the business are
taken into consideration it transpires that politics is politics,
whatever it maybe and in whatever shape it may appear!
The fact is that the aim of the council and the time which had been
fixed for the implementation of the plan were quite clear to ‘Ali and if
our interpretation is permissible we may say that, in fact, the attitude
of ‘Ali in the matter of politics had an aspect of idealism. He did not
give up this course and policy at any cost and sacrificed his
personality for the sake of his principles. We shall not be exaggerating
if we say that the method and policy of ‘Ali helped the advancement of
the scheme of others, because, whether before the consultations or
thereafter he acted time and again to his own disadvantage.
When Caliph ‘Umar had finished with his remarks with regard to the
council and had also given order to Abu Talha Ansari, Imam ‘Ali and his
uncle Abbas departed from ‘Umar's presence, and the members of Bani
Hashim's family and their supporters, who were present there, also
accompanied them. They had not yet covered a long distance when ‘Ali
began explaining the matters and said to his uncle: "The aim and purpose
of this plan is that I should be deprived of the Caliphate and ‘Uthman
should attain to it.”
It may be pointed out that ‘Ali gave these explanations in reply to his
uncle's question, because Abbas had asked ‘Ali: "What is your view about
the Council?"
When the secrets of this council and its aims and objects had been
explained, Abbas suggested to ‘Ali that he should not attend the meeting
of the council. However, ‘Ali, who possessed a policy and an ideal, did
not agree to his uncle's proposal, and prepared himself for every
sacrifice. People knew that he was a man, who was firm and constant
against every happening, was steadfast in the path of truth, never
abandoned this policy and object at any time, and considered the
greatest victory and success to lie in that he should prefer his sublime
intellectual and religious interests to worldly benefits.
The six persons concerned assembled in a room and Abu Talha Ansari and
a party of armed police stood outside the door in a row. Behind the
strong group of fifty police men there was a larger group of sentries
who formed a row like a chain and were guarding the premises. And still
behind the sentries a large number of the people had gathered in
different rows in the form of a crowd. The number of persons forming
these rows was large and they were all armed. Generally the people had
only two thoughts and two opinions.
It is true that six persons were sitting in the room, but according to
the calculation of the people they were not more than two. One of them
was ‘Ali and the other was the nominee of ‘Umar.
Furthermore, those present in the gathering had no doubt about the fact
that the supporters of ‘Ali were in a majority and were superior to
others from the point of view of past record, steadfastness and
firmness.
‘Ammar and Miqdad were mentioning in their place the priority of ‘Ali
was certain and indisputable, but the second position of ‘Uthman had a
different shape, because two government parties who had power in their
hands were his supporters viz. well equipped and armed soldiery which
was under the command of Abu Talha Ansari, and the group which was
represented by Ibn Abi Sarah, the head of the deceitful and the
hypocrites.
A person who observed the conditions and witnessed the combat during
those days from close quarters narrates that the two rival groups had
arrayed themselves opposite each other and each of them was crying
slogans in favour of its candidate. The favourable and opposing voices
were reaching the ears of the six persons who had retired in the room
and it was known that four persons out of the six members did not in
fact have any supporters.
The voices which were being raised outside were clearly indicatives of
support for either ‘Ali or ‘Uthman. In the circumstances what was the
proper course for the remaining four persons to pursue? And why should
they have involved themselves in trouble when they had no hope of
success? And none had nominated them and the people, too, did not attach
any importance to them. No doubt this external pressure cut the matters
short and the field of contest lay open for the two real rivals. And
there is no doubt about the fact that this external pressure placed the
remaining four members of the council virtually in the same position
which ‘Umar had prepared for them before his death.
The first person who assessed the situation properly (and was also
acquainted with the 'conditions beforehand) was Talha, who removed the
doubts of those who were raising a hue and cry, and, when he felt that
he had no supporters, he withdrew in favour of ‘Uthman. Then Zubayr
withdrew in favour of ‘Ali. Then Sa'd joined these two persons and thus
surrendered the authority to Abdur Rahman. After these developments ‘Ali
observed silence and ‘Uthman, too, remained quiet.
Abdur Rahman had not yet left the room when the secret of Abdur
Rahman's taking oath of allegiance to ‘Uthman became evident and all
realized that Abdur Rahman while taking the oath had the same hope which
‘Umar had when he took a similar oath to Abu Bakr, with the difference
that ‘Umar's hope materialized whereas Abdur Rahman's did not.
As and when he remembered the forecast of the people and was reminded
of it he felt grieved. However, he was never grieved as much as he was
when he was coming out of ‘Uthman's palace called Tamaruz Zahra. The
details of this incident are given here: This was one of the royal
palaces of ‘Uthman. Profuse aristocratic ceremonies were arranged for
the opening celebrations of this palace. Unfortunately for Abdur Rahman,
however, a painful incident happened on that day, because the slaves,
sentries and sentinels of the palace of ‘Uthman turned him out with
severe rudeness. This was due to the fact that Abdur Rahman advised
‘Uthman not to incur lavish expenditure in connection with the opening
celebrations of the palace and ‘Uthman did not like his advice which
smacked of criticism.
What is more surprising is that Abdur Rahman's chastising ‘Uthman was
not limited to this expulsion alone. The matters had taken such a turn
that ‘Uthman excommunicated Abdur Rahman and ordered that whoever
conversed with him would be deprived of his social and civil rights.
It will be better now to dispense with the discussion about an event
which did not take place and to turn to what happened at the end of the
meeting of the council. Hence after the appointment or election of
‘Uthman to the Caliphate Abdur Rahman got up; and was priding himself
and singing epic verses on account of his having elevated ‘Uthman to the
position of Caliph .
Anyhow, by Abdur Rahman's taking oath of allegiance to ‘Uthman the
latter acquired the Caliphate and ‘Ali was deprived of it.
On coming out of the meeting of the council ‘Ali proclaimed Abdur
Rahman's mistake and openly predicted the unpleasant encounters between
him and ‘Uthman and the ugly era and the evils which would follow.
The people who were waiting outside were anxious to know what
transpired in the proceedings carried on in the room. When the news of
the so called election reached them they were beside themselves with
sorrow and anger.
Amongst the people the countenance of ‘Ammar and the expression of the
face of Ibn Abi Sarah were indicative of the intentions of the two
factions.
As soon as the sings of happiness appeared in the face of ‘Ammar the
expression of Ibn Abi Sarah became grim and he threatened the opposite
party with revengeful voice and raised uproar; and when sign of
happiness appeared in the face of Ibn Abi Sarah ‘Ammar began reciting
epic verses and threatened the opposite party.
Of course, during the course of these events epic verses and threats
were not confined to these demonstrations only. There were many people
standing behind these two persons who had contradictory sentiments and
every group confirmed the speech of one of these two speakers. Some
persons said: "‘Ammar is right". Some others said: "What Ibn Abi Sarah
says is correct.”
A person who witnessed this campaign narrates that this dispute between
the two groups was not one between two persons but was in fact a
contention between two ways of thinking and whereas ‘Ali was the
manifestation of one of them ‘Uthman was the representative of the
other. In more appropriate terms it may be said that it was a quarrel
between the proposition of a Caliphate and that of monarchy; or it was a
fight between the principles and elements of national government and the
principle and origin of despotic government.
In short the scuffle which had taken place indicated in fact the
struggle of independence against despotism, struggle of justice against
tyranny and oppression and struggle of equality against egotism and
personal aggrandizement. In other words it was a contention between
public interests on one side and personal and individual interests and
egotism on the other side.
Hence, what could be expected from ‘Ammar? It was that he should rise
to oppose a government which was headed by ‘Uthman.
We know that ‘Ammar always lived quietly and peace fully except when
there was a danger of disturbance and mischief.
What could be expected from ‘Ammar when he had not forgotten the day on
which he was working with the Holy Prophet (S) for the construction of
the masjid and ‘Uthman was threatening him?
Hence who except ‘Ammar could save the people from the blows of the
stick and the scourge of ‘Uthman during his caliphate when he was
wielding great authority!
‘Ammar remembered that the Prophet (S) considered him to be as good as
'skin between the two eyes' and 'like the skin of his own nose' and had
said: "With the good intentions which ‘Ammar possesses he invites the
people to Paradise whereas others invite them to Hell.”
Besides all this ‘Ammar was a man who remembered his own good
intentions and firm faith and the persecution and torture suffered by
him during the early days of his embracing Islam and knew the troubles
and sufferings which he had borne!
Now the same brilliant, intellectual, and practical record and sincere
faith, and valuable remembrances, coupled with noble principles which
were the capital of his personality, and his mission to invite the
people to truth, besides which he had not assumed any other
responsibility, demanded that he should rise at that critical moment,
with which the fate of all the people was linked. It was a matter with
which the upper class of the nation was in agreement, but the general
public was divided. It was therefore obligatory for him to express his
views openly and not to abstain from speaking the truth. It was on this
account that he spoke loudly and made these words reach the ears of the
members of the council: "If you want to get rid of differences elect
‘Ali.”
At the same time Miqdad followed ‘Ammar and said loudly: "‘Ammar is
right. If you take oath of allegiance to ‘Ali all of us are agreeable to
it.”
At that very moment, as opposed to what was said by ‘Ammar and Miqdad,
a man named Abdullah bin Abu Sarah, who was one of the notorious
hypocrites and has also been introduced by the Holy Qur'an as such, rose
from amongst the gathering and said with a loud voice: "O members of the
council! If you consider yourselves to be in need of our support; take
oath of allegiance to ‘Uthman.”
At this moment ‘Ammar took serious exception to it and facing Abdullah
said: "O hypocrite! What have you to do with these words? Allah and all
the people know that you have always been deceitful towards Islam and
have been committing treachery with it and creating mischief and trouble
persistently.”
Hence, some Umayyads objected to what ‘Ammar was saying, and, as
opposed to the Umayyads, some Hashimites, who were standing behind
‘Ammar, confirmed what he had said, and the matters took such a turn
that there arose the danger of a scuffle between the two parties.
However, ‘Ammar stood up personally among these two groups and spoke
with an enchanting tongue and uttered effective remarks and penetrating
words. He explained the secrets of the teachings of Islam, and its good
intentions, wisdom and regulations, and clarified as to why Islam and
the Muslims needed the leadership of Imam ‘Ali.
If ‘Ammar had been given some time at this critical moment he would
certainly have won the campaign.
However, when the sound of ‘Ammar's shouting resounded within the room
Abdur Rahman feared that this tumult might create difficulties in the
implementation of his plan. In the meantime Sa'd Waqqas also feared
trouble and advised Abdur Rahman to expedite the matter. Hence Abdur
Rahman placed the conditions before ‘Ali as quickly as possible and
decided the issue in favour of ‘Uthman.
Do you know what ‘Ammar did when ‘Ali walked out of the council room
gracefully after having lost his right and the result had also been
proclaimed?
‘Ammar did not make any change in his condition except to the extent to
which it was demanded by change in the atmosphere. When the result of
the election was announced he adopted the attitude of protest and
addressed Abdur Rahman thus: "O Abdur Rahman! You abandoned ‘Ali and
pushed him aside. However, truth didn't abandon ‘Ali and didn't push him
aside; and you haven’t selected a just person.”
Miqdad also followed suit and repeated the same facts and said: "It is
very strange on the pan of Quraysh! They have lost a man in comparison
with whom I don't know anyone as learned in judicial matters, and I
don't see any one as wise and pious as he is. Alas! If I had a friend
and a helper I would have known what to do!"
Abdur Rahman, who considered himself to be the champion of the
election, threatened ‘Ammar and Miqdad and warned them of the
consequences of contention and dispute but they did not pay any heed to
him. However, ‘Ali was endeavouring to make them tolerate the
circumstance and said: "I can read the thinking of Quraysh better than
anyone else and know all of them thoroughly. They are the people who
seek their own benefit and want to serve the interests of their own
people and relatives and say, if the authority is vested in Bani Hashim
it will never go out of their hands, but if someone other than Bani
Hashim assumes the reins of ruler ship it may be hoped that the bellies
of Quraysh will get a share from this bait".
Then he advised and emphasized ‘Ammar and Miqdad to watch the
developments and assured them that whatever they expected would happen
and the future would confirm their forecast. He added that at that
moment they had no duty except to resort to exhorting the people. Hence
these two persons undertook the task of guidance and exhortation.
It must also be stated that the viewpoint of ‘Ammar and the opinion of
his other companions who thought like him and had resorted to protest
and contention was based on progressive and firm thinking, because they
knew for certain the troubles which the nation would experience during
‘Uthman's regime. They also knew very well how the rules and principles
would be turned topsy-turvy, and the result which these inauspicious
events would produce would certainly be the awakening of the sense of
apostasy and reaction in the sense that the progressive Muslim society
would be converted from a great and comprehensive just socialism to a
hideous and repugnant capitalism. Then naturally prejudice and party
spirit would be revived and competency and efficiency would disappear;
and all our affairs would be left to the tender mercy of some particular
persons. And these men would somehow or other suck the blood of the
people, would tarnish the peace of the society, and would throw it into
disunity and confusion. Consequently the society which had become
affluent after indigence, had acquired honour and credit after humility
and meekness, had achieved strength after weakness, and had succeeded in
attaining freedom after slavery, would topple down.
‘Ammar and his friends believed that the politics of expectation and in
modern terminilogy the politics of wait and see had a reactionary aspect
and said: "The result of allowing an interval of relief to the
government of the time, and giving respite to the capitalist ruler or
submitting to the influence of this class and waiting for the evil
consequences of the establishment of such an organization, will be that
with the help of the wealth which such an organization has at its
disposal it will bring about evil, mischief and corruption in the
beliefs.
Naturally in such an atmosphere every mean and incompetent person will
acquire a position. Hence, when such persons are successful they will
snatch the wealth and the provisions of the people and will pride
themselves on account of this loot and plunder and give it the name of
victory and success. Eventually owing to the rule of such a corrupt
government an atmosphere of feudalism will be created and the pious
minority will become subservient to the corrupt majority. Consequently
developments adversity, misfortune, and affliction will engulf the
society.
Keeping in view all these matters ‘Ammar rose against the government. A
calm and quiet person though he was, his protest could be heard by the
people during these days in the loudest terms.
‘Ammar and others of the same track wished that if possible, they
should eliminate the cause which was making a new history on a wrong and
deviated path and their real object was to forestall the mistakes with
which the new course would be contaminated and would lead the
progressive Islamic society to reaction, egotism and profiteering and
create unpleasant situations for it, because they knew thoroughly that
if this bitter experience and unwholesome course made its appearance in
the history of Islam even the bloody revolution which was naturally
waiting for the society would not be able to correct it .
‘Ammar and those who shared his views wished to protect Islam from this
covetousness and grave dangers and felt that this system of government
which was based on equality and everyone could benefit from its
sufficiency and efficiency should not be faced with rigidity and
stagnancy, and these valuable teachings should not be treated as
marketable commodities to be sold or purchased and this precious capital
of human life should not be annulled, changed, and tampered with to
serve the interests of mean and abominable persons, nor should anyone be
allowed to interpret it according to his own wishes, and lastly this new
order and sacred system should not be allowed to change gradually into
capitalistic feudalism.
In short ‘Ammar and his advanced and progressive associates who shared
his views believed that they should refrain from cooperating with the
new administration and to protect and guard the environments of Islam
from the pollutions of this government.
‘Ammar gave the agents and workers of this new government the name of
barren infidelity and said: "These are ungrateful, brainless, ignorant
and unblessed persons; they are thankless; they are a calamity and
deceit for us; they are now at the helm".
Anyhow the schemes and the collusions of the various parties and groups
of those days were very strong and public thinking could make no
impression on their perverted minds. And as it is not an easy task to
enlighten the public on the future mistakes and errors which are in the
making, the pious and enlightened elements of those times could not
easily depict the future unpleasant events before the people.
It was for this reason that ‘Ali advised ‘Ammar and Miqdad and their
associates to await future events and to content themselves with guiding
and advising the people. This was the only duty which they could
discharge in these circumstances.
These persons, who were not happy with the prevailing conditions, were
passing their, days with fortitude and expectation. Their expectation
was like that of faithful revolutionists who spend their time with zeal
and devotion.
In the meantime the employees and officials of the government of the
time were committing acts which provided excuse to ‘Ammar and his
comrades for criticism and protest and gave arguments in their hands
which proved the truth of their claim and the correctness of their views
and confirmed the policy of guidance adopted by this pious minority.
The historians, or some of the historians, believe that the members of
the Umayyad party had been trying secretly for six years before
‘Uthman's attaining to the Caliphate to elevate to government a
despotic, sentimental and egotistic ruler who should prefer himself and
his relatives to others.[^4]
The fact is that ‘Uthman was a tender-hearted and mild person and was
deeply interested in his relatives, and showed great partiality to them.
These very sentiments and regard for consanguinity made him a bridge for
the predominance of aristocracy over democracy i .e. the public
Government of Islam.
It was for this very reason that those related to ‘Uthman and similarly
others had kept him in reserve for years to achieve their ends; and from
the benefits derived by the Umayyad party it was proved that a period of
only six days and not six years was required for this purpose.
Keeping ‘Uthman in reserve for this purpose has behind it a story whose
origin was the day of Saqifa. This was the same day on which the party
of Abu Bakr availed of the opportunity provided by the demise of the
Holy Prophet (S) and made haste in making use of the principle let the
Caliphate be confined to Quraysh. Later it will expand automatically and
will also reach others.
Furthermore we have not forgotten the resentment felt by Abu Sufyan on
the day on which Abu Bakr was selected for the Caliphate. It was the
result of that very resentment that he volunteered to support ‘Ali and
hurried towards him and offered to take the oath of allegiance to him.
We have also not forgotten that many interested persons, while studying
the events of this interval, have considered this occurrence to be a
minor one and have passed it by quickly! Although this is one of the
most subtle events of the period of interval and is connected with the
destinies of the Islamic Government, they have not conducted thorough
research in that behalf.
In order to give a true description of the conditions during the period
of ‘Uthman it is necessary to explain the causes of Abu Sufyan's
resentment and its reactionary factors, which later gave the pact of the
time of ‘Uthman a new form and ensured its enforcement, so that it may
become clear that the later events did not have an Islamic form and did
not move in the path of gradual change and development.
No doubt history has omitted facts while discussing the Sufyani
incident and has been stingy and sparing of giving information relating
to it, and has not quoted any thing about its importance except to a
very small extent.
In short history alludes very briefly to the mischief mongering of Abu
Sufyan and mentions as against this instigation the water which ‘Ali
threw on this fire, and then keeps silent.
Then it briefly mentions in connection with the same happening the
astonishment of Abu Bakr and ‘Umar regarding the attitude of Abu Sufyan
and alludes to the consultations and exchange of views by these two
persons to avoid the mischief of this genius and explains that, in order
to remain safe from the wrong-doing of Abu Sufyan, Abu Bakr and ‘Umar
decided to soften and win him over by means of money, just as the Holy
Prophet (S) paid him money by way of placating him.
However, the position of Abu Bakr and ‘Umar vis-à-vis Abu Sufyan and the
gift which they had decided to bestow upon him was different from the
position of the Prophet, because, as written by Ibn Athir, Abu Bakr and
‘Umar elevated the position of Abu Sufyan from that of a hypocrite, in
which capacity he used to receive the money, to that of the 'noble of
Makkah'. ‘Umar abolished payment of money to him as he used to get
before, and for this his plea was that Islam possessed sufficient
strength and there was no need for placating him. Now this became the
basis for the establishment of class system which came into existence
after him.
The objection which has been raised against the action of ‘Umar is that
his purpose was not achieved, but only the title of the subject was
changed, and if the first title had not been abolished it was possible
that this class of hypocrites would gradually have been eliminated.
However, the second title viz. 'nobles of Makkah’, became the cause of
this class being given position and power, and naturally the question of
exception and discrimination arose, and should not have arisen, because
Islam had abolished discrimination.
Here it is necessary that we should discuss the nature of the period of
‘Uthman on which the six days and not six years penetration of Umayyad
rule had its effect.
As we have already said history has not discussed the 'Sufyani'
incident in detail, and has only hinted briefly at the anxiety of Abu
Bakr and ‘Umar with regard to the difficult posture of Abu Sufyan, and
has then assumed silence. However, persons who are well acquainted with
the mentality and disposition of Abu Sufyan know that he was not a man
of the type who should be easily contented with getting money and become
satisfied, because his covetousness went beyond this limit.
As Abu Sufyan was a trader and was well-acquainted with ruler ship and
the principles of life, it was not possible that all his objects and
desires should be fulfilled by a good deal of money. And even if he
occasionally obeyed the Prophet (S) at a fixed price and pretended to
follow him, he was no longer prepared to give similar authority to Abu
Bakr and ‘Umar and in other words, to sell himself to these two persons
at the same price, because he looked at them with the same opinion which
he held about them earlier.
It must also be made clear that his submission and obedience to the
Prophet, too, was only by way of deceit and hypocrisy, and, when he was
compelled to submit, he did not consider this compulsion to be an insult
for himself because he saw the Prophet (S) at a position of leadership,
which did not interfere with his own position of being an aristocrat.
Nevertheless his submission was still allied with transgression.
In the circumstances would it be rational that such a person should
submit, and be obedient, to Abu Bakr. And again would it be rational
that Abu Bakr and ‘Umar should feel secure from him after meeting his
demands?
The fact is that we should believe that Abu Sufyan's agreeing to submit
to Abu Bakr and ‘Umar, and their being satisfied with him, had a
stronger reason. It may be asked as to what that strong reason was. The
reply to this question is this: Abu Sufyan was a feudalist, who spent
lavishly and lived a life of pleasure. He was a profligate aristocrat,
who considered himself and those like him to be entitled to special
respect.
This class of persons considered themselves to be the masters and
others to be their slaves. Naturally they looked at Islam from the
standpoint of their own views and considered Islam to be a movement for
profiteering and imagined that just like idol-worship the spirit of
profit- making was hidden in its teachings. For this reason they thought
that the fundamentals and principles being preached by the Prophet (S)
of Islam were like king-worship of olden times and as a consequence of
this groundless thinking they imagined that Islam, too, considered that
it was necessary for all persons to serve the aristocrats.
Hence, in the eyes of Abu Sufyan, the difference between the factors of
idolworship and Islam was indeed the difference between the results
obtained from them. If the principles of Islam were useful and more
paying for the aristocrats and the elders of the nation, it was well and
good, but if Islam did not guarantee this object, and did not prove to
be a means of service to the aristocrats, it would be better for them to
seek some better ways and means to achieve their ends.
Anyhow, the minute factors which existed in the brain of Abu Sufyan
made him think on these lines and he held such views about Islam.
Of course, Abu Sufyan was the head of the caravan of the camel owners
and the chief of the polytheists, and the head and guide of a
materialist party, and every one of these factors and stimulants was
sufficient to make him think himself an idol superior to other idols.
With this disposition Abu Sufyan also possessed sufficient cunning,
deceit and ingenuity, and had supporters, who propagated this way of
thinking. It was these very supporters of his who rose to fight against
other parties and groups to acquire the ruler ship. He, therefore,
utilized all these means to achieve his object.
It is evident that such a person is not tamed easily in such an
atmosphere and does not sell himself at a cheap price. Rather he would
submit only when, besides acquiring material benefits, he becomes a
partner in the government and the State organizations. Keeping in view
Abu Sufyan's posture and position, his characteristics may be fully
explained by relating the following story.
Before the event of Saqifa Abu Sufyan was certainly desirous of
partaking in government and had been endeavouring to achieve this
object. And as soon, however, as he felt that the various parties and
groups had joined hands against ‘Ali and had decided to deprive him of
succeeding to the Caliphate after the Holy Prophet (S) and wished to
give the Caliphate to Quraysh, he joined the pioneers and leaders of the
nation and cooperated with them, although he was not one of them.
His cooperation with the opponents of ‘Ali did not end there. He wanted
to share the gains with them; but as he could not hope to succeed in
attaining to government according to the standards which were considered
in those days to be the criterion of distinction, he could not get a
share in it. At the same time he did not imagine and consider it
reasonable that the Caliphate should go to the smallest family of
Quraysh.
He thought it to be rational that ‘Ali should succeed the Holy Prophet
(S) and considered this tradition to be something quite natural.
However, when he saw that the real successor did not secure his right,
he picked up courage and began thinking about the transfer of the
Caliphate to the Umayyad family. He calculated that if it was not
possible for him to acquire the Caliphate himself, he could nominate
someone else from amongst Quraysh for this office. The only person
belonging to the Umayyad family who had a long previous record and had
undergone many hardships for the advancement of Islam and fulfilled all
requirements of success according to the prevailing standards was
‘Uthman and none else. He, therefore nominated him for the Caliphate.
By chance he realized on the day of Saqifa that his thinking about
‘Uthman had been incorrect. However, at the same time he was so
emotionally shocked at the success of Abu Bakr that he was about to
become insane.
In the meantime he felt that a secret game had been played in the
matter which he had not taken into account. Besides this he realized
that Abu Bakr's Caliphate was a dangerous precedent for the tribes and
would cost the aristocrats dearly in future.
For this reason he hastened to ‘Ali with utmost sincerity and in other
words volunteered for ‘Ali's service with good intention from the
viewpoint of aristocracy, and waived all other credits to protect this
vital position and credit. However, ‘Ali, whose way of thinking was
opposed in principle to that of Abu Sufyan in all respects declined to
accept his assistance and ignored the trouble which he was prepared to
take. At the very outset Abu Sufyan was very much grieved on account of
the following two severe shocks:
(i) Rule of Bani Tamim;
(ii) Weakness of Hashimite family.
As these two shocks were intolerable they made him confused. When he
came to his senses he profited by the second shock. This matter was
explained years later by Mu'awiya during the Caliphate of ‘Ali in a
letter written by him to Muhammad bin Abu Bakr wherein he admitted that
if Abu Bakr and ‘Umar had not rebelled against ‘Ali, ignored his right,
and formed factions, he and his father would not have rebelled.
Thereafter Mu'awiya wrote thus in the same letter especially about the
common action of Abu Bakr and ‘Umar against ‘Ali: "These two persons
(Abu Bakr and ‘Umar) caused great pain and grief to ‘Ali and were very
harsh upon him.”
These two severe blows which Abu Sufyan experienced did not bring about
any change in his ideas and way of thinking. No doubt, no change could
be expected from the mentality of Abu Sufyan, because Islam, with all
its strength, had not been able to bring him round.
Abu Sufyan observed that the elevation of Abu Bakr and ‘Umar to the
status of the Prophet (S) was something unnatural and these two persons
transgressed their limits and undertook a task which was not suitable
for them. Now he attributed the staying at home of ‘Ali to a strange
weakness or lapse on his part, because he who had a clear and admitted
right had abandoned it. Then after minute reckoning and comparison
between these two strange incidents he came to the clear conclusion, and
thought, that it was also possible for Bani Umayya to achieve this
object through a short cut, and even if he himself could not attain to
the Caliphate his nominee could do so.
When Abu Sufyan rose in support of ‘Ali he drew such benefits from the
second shock, which he had to suffer, as had not crossed his mind
earlier. As this rising of his was prompted by selfishness, he could not
think of anything else. That is to say, that although ‘Ali did not
attach any importance to his rising or opposition, but this rising had
great significance in the eyes of Abu Bakr and ‘Umar, and these two
persons attached great importance to it.
Abu Bakr and ‘Umar were frightened of Abu Sufyan's rising because they
imagined that it would open the doors of danger and create troubles.
They thought that although the sobriety, coolness and firmness of ‘Ali
had relieved them of trouble in the circumstances then prevailing, none
would be able to obviate Abu Sufyan's mischief, if he resorted to it on
some other occasion; and none would be able to resist the biting stings
and sharp claws of this reactionary ghoul.
No doubt Abu Bakr and ‘Umar pondered deeply over this difficulty, and
acted with utmost courtesy and, according to some historians, found out
a solution of the problem, that is, they silenced him with money; but
ignored the most subtle points of his personality, because Abu Sufyan
was not a man who might have kept quiet as he had been during the days
of the Holy Prophet. In any case however he could not be satisfied with
the share which he got secretly from the budget of expenses.
Besides all this he was far above that he should admit Abu Bakr and
‘Umar to be superior to him, and his condition was such that although
apparently he was obliged to remain silent but was secretly engaged in
fraud, deceit and obstruction, and Abu Bakr and ‘Umar did not know how
to remain safe from his mischief. Apart from rendering him financial
help, therefore, they were obliged to seek his good will confidentially.
We are not aware whether Abu Sufyan saw Abu Bakr and ‘Umar at a
particular spot or they met him at an appointed place.
It is an admitted fact, however, that all the parties were unanimous
that the Caliphate should be confined in the tribe of Quraysh. The
questions which arise in this behalf go to show and we can give a
definite reply in this connection and say that the silence of Abu Sufyan
was more meaningful than that he should be treated to fall under the
category of "placating their hearts" by means of the money which he
realized from Abu Bakr. Similarly the silence of this man before ‘Umar
was much more valuable than that he should be contented with receiving
money in the capacity of an aristocrat.
Rather the real value of his silence was that ‘Uthman should be
promised the Caliphate after ‘Umar, and incidentally Mu'awiya, with the
means and resources in his hand, might prepare a favourable atmosphere
for the achievement of this end.
This point is quite obvious that in the matter related to Bani Umayya
they were aware that the nomination of ‘Uthman for the Caliphate was not
in Abu Sufyan's interest so that they might agree with each other in the
matter and form a front.
Furthermore, the supremacy of the orders and commands of the Holy
Prophet (S) did not permit that people should rise openly in opposition
to them, because such an action involved serious collision and was bound
to end in bloodshed. For this reason it was necessary to attain to this
end and to enforce this programme, that they (Abu Sufyan and his party)
should build a bridge and cross it.
They could not also help creating a point of transition so that actions
and reactions might come in contact with each other at that point and
the profit and loss of the actions taken might have equilibrium and
balance. In that event it was necessary for the enforcement of the plan
and the programme that there should be a tender-hearted and mild
companion, who should also be attached to his relatives, so that they
might place him in the first row of the selfish persons and profit
seekers, and under the protection of the rule of such an element they
might oppose the Prophet's orders as much as they could.
The reaction of this action should be that the Caliph, whom they used as
a tool to achieve their end, might be annihilated. After the
annihilation they might themselves show another reaction so that they
might achieve the required balance; and eventually Abu Sufyan might
assume the reins of office in the shape of Mu'awiya, who should be
sitting in ambush in Damascus. In case such a helpless old man lacking
self reliance had not been available, Bani Umayya would have been faced
with much trouble and hardship to solve their difficulty.
However, ‘Uthman was a person who was suitable for this task and had
been made for this purpose. Eventually, therefore, he was treated to be
fit for being praised for his past and to serve as a stepping stone for
the future.
The historians imagine that the Umayyad agents were secretly active for
a period of six years behind ‘Uthman in the shape of profiteering
despotic tribal government, although if proper care is exercised it
becomes clear that before ‘Uthman's coming at the helm, these agents had
been struggling in this path for twelve years, and on account of his
leniency, tender-heartedness and strong attachment for his kith and kin,
‘Uthman had been placed in such a situation that he could not keep the
government of the Umayyad party hidden even for a moment.
The fact that ‘Ammar had taken the initiative in the matter of holding
disputation with the government of the time and leading the disputants
was certainly the result of ‘Uthman's supporting his near relatives and
showing partiality to Bani Umayyah and Bani Mu'it.
‘Ammar knew thoroughly how dangerous the influence of this group was
for the just regime of Islam from the economic point of view.
Now the substantial proofs of this reality which were felt at the very
first moment, and disturbed the people, and made them plan revenge,
became the cause of ‘Ammar's assuming the leadership of the disputants
and consequently facing the tribulations and tortures.
To make it more clear it may be said that when the oath of allegiance
had been taken, instead of ‘Uthman going to the masjid and explaining
the plan of his government and associating the Muhajirs and the Ansar
with his ruler ship, his special companions and courtiers picked him up
on their hands and took him to his personal house so that they alone
might enjoy their victory there.
This very occurrence became the cause of the people openly expressing
their suspicions and doubts and discussing the matter fearlessly in
every lane and street.
When the Caliph heard about these things he was obliged to approach the
people and offer them an apology, because he explained to them that as
he had taken over the task only recently he might be given some time so
that he might study and reflect over the problems. He added that as soon
as he was free he would contact the people as desired by them, and as he
himself also wished.
The celebration held by the first family gathering of Bani Umayyah on
their success had not yet come to an end when Abu Sufyan announced his
views regarding the plan for the Umayyad rule which he had sketched in
his mind long ago, and had been seeking an opportunity to enforce it. As
Abu Sufyan had become blind in those days he asked those present: “Is
there anyone in the assembly before whom we should observe taqayya (be
cautious)?" Those present replied: '"Don't worry. There is none here
except us.”
Then Abu Sufyan began expressing his views and said: '"O Bani Umayya!
Hold firmly the government which you have acquired like a ball. For I
swear by one by whom I swear that I had desired this position for you
for years. Now that you have achieved your cherished goal, you should
endeavour to transfer the Caliphate to your children. I swear by god
that there is neither a Paradise nor Hell."
It is strange and surprising that the Caliph (‘Uthman) supported what
he said, because he did not contradict him.
If we undertake to express our views in this behalf with due respect,
and offer an excuse and explanation for, ‘Uthman's silence and his
failing to object (against Abu Sufyan) we shall say that on account of
the tie which existed between these two persons, ‘Uthman attributed the
words of Abu Sufyan to his weakness and old age and did not object to
what he said.
Abu Sufyan did not content himself with the proclamation of this family
programme, for the grudge and ill will which he had in his mind for long
years erupted and the same unclean feeling took him to the grave of
Hamza. He kicked the grave and said: “O Hamza! Rise and see that the
kingdom for which you fought with us is in our hands now.”
These expressions of Abu Sufyan are an evidence of his inclination and
love for the thinking of the Period of Ignorance which he showed with so
much anger and party spirit to satisfy his feelings. From another angle,
however, these expressions possess a good deal of importance, because
the views of Abu Sufyan distinctly show the type of government which he
desired, and he thinks the government to be like a mirror in which he
sees his own face.
Again it is most probable that if Abu Sufyan had uttered these words
only on his own account they would have been destroyed and eliminated
like many personal and individual sentiments of ill will and grudge and
would not have been recorded in the pages of history .However, as he
expressed his views in an authoritative tone and with the tongue of the
government of the time, we see that they have remained a memorial of Abu
Sufyan in the texts of history till today and fully indicate the
dangerous deviations of the government of that time.
Anyhow the authority of Abu' Amr ‘Uthman bin Affan and his government
advanced with great speed on the track set by Abu Sufyan, without
seeking directions from the Book of Allah, or the Sunna of the Holy
Prophet (S) or the conduct of the two shaykhs. Owing to the enforcement
of the plan chalked out by Abu Sufyan the government of the new Caliph
quickly adopted a course from which ‘Uthman could not deviate.
To sum up it may be said that ‘Uthman was going one way and the rest of
the people were going another way.
In the meantime ‘Uthman was faced with a judicial problem and everyone
knows what authority and importance the rule of law carries in Islam. At
the same time it is admitted that the Holy Prophet (S) prescribed
certain conditions and standards for regulating the laws. He explained
the stipulations attached to it and declared piety to be the
prerequisite for holding charge of this task. He recommended strict
equality and justice in this behalf and made a judge free and
independent.
It is evident that all these provisions have been made with the sole
object of creating a peaceful atmosphere so that no fear and alarm
should exist in it, and the people should remain safe from injustice and
transgression, and the law court should be the authority to whom
problems related to blood, property and honour may be referred for
solution in accordance with truth, and the judge should be able to look
independently into every matter which affects peace or eliminates the
comfort of the people, and should give a decisive judgement.
Now let us see how Caliph ‘Uthman was faced with these problems and how
he solved them.
During those days a man named Hurmuzan lived in Madina. Unfortunately
after the assassination of ‘Umar by Abu Lu'lu he (i.e. Hurmuzan)
happened to come face to face with Ubaydullah bin ‘Umar, while crossing
a street.
Hurmuzan was in no way responsible for the assassination of ‘Umar and
none had accused him of having had any hand in it. In fact no fault on
his part had been seen. Hurmuzan knew his position and the people also
recognized him as a non Arab. No such thing as racial conflict was at
all known in those days in the city of Madina, except in the Umayyad
period.
The fact is that Hurmuzan was leading a very peaceful life under the
auspices of the laws of Islam. However, Ubaydullah son of ‘Umar killed
him only for the offence that he and Abu Lu'lu were both non Arabs.
This occurrence involved ‘Uthman into difficulty; and however, if such
a problem had risen during the days of ‘Umar he would not have felt the
least difficulty in solving it, because he used to adjudicate justly and
preferred to meet the general rights as compared with special interests.
This is proved by the fact that he enforced law in the case of his son
who had been guilty of a crime. However, in contrast with ‘Umar, ‘Uthman
became involved in serious difficulties. The result was that at the very
outset this just authority weakened the principles of justice by his
conservativeness, because he sided with the strong one as against the
weak one, and preferred the Arab to that of non Arab origin.
Consequently he adopted those standards of justice which were a memorial
of the feudal period and the prejudices and oppressive regulations of
that age.
All the persons who watched the result of this trial shuddered with
horror, when they saw that ‘Uthman supported Ubaydullah and let the
blood of Hurmuzan go in vain without any valid reason.
This conservativeness became the cause of the suspension of a Divine
penance and consequently one of the patent traditions of the Age of
Ignorance was revived. Who knows that possibly by taking this action
‘Uthman wanted to show his gratitude to ‘Umar for the favour he had done
to him and to support his son against the law i.e. in opposition to the
Command of Allah!
It might be said that this support had become obligatory for him and it
is not unlikely that Abu Sufyan had imposed this duty on him so that by
this means ‘Uthman might express his faithfulness to ‘Umar.
By making this recommendation Abu Sufyan possibly took another
advantage in the sense that non-enforcement of this punishment
necessitate corruption, destruction and derangement of the judicial
order of Islam, and owing to the derangement of this judicial order the
most basic socialistic system of Islam was set at naught, the tribal
regime of the Age of Ignorance was revived, and the judicial power of
Islam was sacrificed for the interests and benefits of the groups and
tribes.
In any case ‘Uthman did not solve this problem on the basis of Islamic
rules and regulations but solved it on the basis of prejudice, and
disappointed and offended all Muslims. As a result of this negligence
and carelessness all the Muslims became terrified, because they felt
that from then onwards the life and property of everyone would not be
safe and by the violation of the judicial regulations of Islam the
rights of all persons would naturally be the object of attack of the
desires of the upper class.
Another difficulty which ‘Uthman had to face related to the financial
affairs as a large amount of public funds had accumulated in the Baitul
Mal (public treasury).
Earlier ‘Umar too had been faced with the same difficulty, because as a
result of the conquest made by the Islamic forces a large quantity of
booty had come in their possession. ‘Umar consulted the wise and
clear-sighted persons as to how this large wealth might be spent. They
suggested that it might be recorded in the registers and ‘Umar should
distribute the amount available amongst all the people according to the
socialistic principles of Islam, and he acted accordingly.
However, after the death of ‘Umar some quantity of the jewellery and
ornaments of the Iranian Kings were still present in the treasury and on
the day ‘Umar went to the masjid he showed them to the people.
The jewels glittered in the sunlight like burning fire and ‘Umar feared
that by looking at them he might be involved in trouble. He, therefore,
ordered the treasurer to distribute them and relieve him of their
mischief.
However, the treasurer replied: "Distribution of the jewels is not
compatible with justice and involves the loss of a good deal of
property.” He added: "This heap of jewels cannot possibly be distributed
among all the adult persons; and if some of them get a share and others
don't get it, it would be opposed to the rules of justice.
Furthermore, the share of someone who gets it may exceed his
entitlement. And if we break these jewels into small pieces they will
lose their value and this will amount to wasting them. Wastage of such
wealth amounts to breach of trust and the treasurer will be answerable
for it. It is, of course, possible to seal these jewels and convert them
into cash which may be distributed among the deserving persons. In that
case the wealth will remain safe. However, at present the value of the
entire belongings of the Muslims is not equal to that of these jewels.
Hence the only solution is that we may keep these jewels intact till the
next year. It is possible that in the meantime the wealth of the nation
may increase and in that event we shall put the jewels to sale.”
‘Umar accepted the suggestion of his treasurer and ordered that the
contents of the treasury should remain intact until they were sold and
the sale proceeds were distributed among the deserving persons. But
‘Umar was killed and the bright jewels which were lying in a corner of
the public treasury lost their lustre.
Once again the people saw those very luminous jewels which shone in
sunlight like burning fire. However, this time they saw them on the
breasts of the daughters of ‘Uthman and not in the courtyard of the
masjid.
Then they saw that their rights had fallen under the control of the
family of the government of the time in a ridiculous and dreadful
manner.
This was another problem which was perhaps considered to be the most
serious problem of the Islamic regime, and ‘Uthman had solved this
problem in a manner which was not at all compatible with the Commands of
the Book of Allah, the Sunna of the Holy Prophet (S) and the conduct of
the two shaykhs. In this matter he resorted to a rash 'ijtihad' which
was based on hoarding and despotic rule.
Again ‘Uthman was faced with another problem which had a political
aspect and was related with the civil security of the society and
deliverance of the people from corruption and disorder.
The Prophet (S) had solved this problem in such a way that the two
shaykhs (Abu Bakr and ‘Umar) could not dare oppose it after his demise.
This problem related to the family of Hakam who belonged to the tribe of
Bani Abil As and had been banished by the Prophet (S) to the interior of
Waj in the vicinity of Ta'if.
This Hakam and his sons were the cousins of ‘Uthman and were very
dangerous parasites. The Prophet (S) endeavoured to reform them, but
their corruption was so deep-rooted that they were incorrigible, because
it was an inherent spiritual and intellectual corruption. It had a
hereditary aspect and prevailed over them like an ailment which could
not be remedied.
These persons were so corrupt in essence and by nature that as compared
with the weak-minded and low people they had become the example of
meanness and carelessness and provided the means of the agitation and
disturbance of mind of the society day after day in one way or the
other. The meanness and impudence of these people had reached such a
stage that Hakam often walked behind the Prophet (S) and imitated his
gait by way of ridicule. One day the Holy Prophet (S) happened to see
these impudent and comic actions of his and said: "Be as you are.” From
that day onwards the people called him a clown, a buffoon and a mimic by
way of hatred and contempt.
This presumptuous and shameless person carried his disrespect to its
extremes and often peeped impudently into the Prophet's house through
the shutter like a spy. On such occasions the Prophet (S) burst into
rage and said: "Who can relieve me of the mischief of this lizard
(scoundrel).”
Thereafter as and when the name of this man was mentioned the people
used to call him lizard or the son of lizard.
This man and his sons and followers were very often guilty of such
meanness and turpitude, and those who co-operated with this man in his
mean acts were the near relatives of ‘Uthman. The cooperation of such
persons in the commission of such mean acts was the evidence of their
close contact with one another. Their co-operation was like the actions
of the rogues and ruffians who do not refrain from attacking their
opponents in order to protect the position of every feudalist and to
form groups to insult and ridicule those, who do not obey the feudalist
or occasionally oppose him. They do not spare any disgraceful and mean
action.
In spite of all these disgraceful actions and the meanness and
impudence on their part the Holy Prophet (S) did not make haste in
excommunicating and banishing these 'lizards'. He guided and advised
them and tolerated their meanness and kept patient. However, eventually
the position became such that the fear of this moral disease being
communicated to other people by contagion became very strong. Only when
the villainy and wickedness of these persons became known to all, the
Holy Prophet (S) ordered them to be excommunicated. He was obliged, for
the sake of preventing this dangerous disease from affecting others, to
banish them so that they might live in the interior of Waj. And as Abu
Bakr and ‘Umar were not unaware of the reason of their excommunication
and banishment they, during their lifetime, kept these persons in their
place of banishment and did not permit them to return to the society.
They also rejected the repeated recommendations of ‘Uthman in this
behalf.
In more clear terms it may be said that grant of freedom to these
banished persons or the continuance of their banishment meant two
different ways of thinking reactionary and progressive. That is to say,
that if they were allowed to return to the society it meant the revival
of the reactionary way of thinking, and if the status quo was maintained
it went to show that the laws and principles were respected and the
regulations for the security of the society and its progress would
continue to be in force.
However the patent shape of the matter is as stated by us and no blind
alley is observed in this case except that both sides of the matter may
be taken into account in the manner detailed above, and the important
results which appeared in those days may be investigated.
We are not aware whether ‘Uthman could personally get out of this blind
alley easily in those days or Abu Sufyan aided him to get out of it, and
that the simple nature, mildness and tender sentiments of ‘Uthman
prevented him from realizing the bad intention of Abu Sufyan.
In any case we cannot express a definite opinion about this matter, but
what is an undeniable fact is that ‘Uthman was faced with this problem
just as he was faced with the former two problems. He solved it with
great ease just as he had done previously not on the basis of
accountability to Allah nor to the nation, nor on the basis of the
authority of the Qur'an, nor on the commands of the Holy Prophet, nor on
the basis of respect for the legal precedents and the conduct of the two
shaykhs (Abu Bakr and ‘Umar), but according to his personal inclination
and individual liking and on the basis of aristocratic rule and
protection of family honour.
The only factor which was effectively used in solving this problem was
indeed the calculation of influence and respect with a strong will, and
the protection of the family position and credit, and nothing else.
By keeping this act in view and after explaining these social,
economic, political and civil difficulties, it is not necessary to
discuss the pulling down of the grand and real pillars of the structure
of Islam which were being destroyed one after the other.
The fact is that the system and regime of Islam, generally speaking,
and from the stand-point of its socialistic and philanthropic aspect and
absolute justice, was intolerable for the Umayyads who were living under
the protection of the kindness of ‘Uthman, and the encounter of this
group with the rules and regulations of Islam, whether in full or in
part, was very burdensome for them. Hence it should be said that: Every
act and movement which took place from the side of the Umayyads during
this period was in the eyes of the Muslims like an axe struck on the
root of Islam!
Keeping in view the events which these innumerable and endless petty
difficulties entailed, it is natural that such proceedings should have
known no limits as the different events and occurrences which were the
cause of the activities of the Umayyads were opposed to the unity of
Islam in all respects. This was so, because the Umayyad unity was
established on the basis and principle of 'difference', and it is
evident that each of these two principles were based on rules and
regulations which had no common frontier and comprehensive value except
war!
The Islamic principle has no aim and object except the prosperity and
welfare of the society. As opposed to it, the entire attention of the
Umayyad principle was directed towards the safeguarding of personal
interests and profit.
The Islamic principle is established on the foundation of knowledge,
action, goodness and justice, whereas the Umayyad principle was
established on zeal, influence, intervention, mediation, betrayal of
secrets and revilement, and the fact is that these two principles and
origins are the reverse of each other in all respects.
As you have become accustomed to the oppression and encroachment by the
strong i.e. powerful persons, and consequent upon the stupefaction of
the distinguished religious men, who sell you, and those like you, to
the feudalists like merchandise, and divide your rights and hard work
between themselves, your Islamic sense as well as of others like you has
ceased to work, you are not moved by the narration of these small
stories of the period of ‘Uthman's rule, and do not attach any
importance to such events. It should, however, be remembered that before
the Islamic sense was lost and the conscience of the Muslims was
inhibited, even a small news of this kind shocked the Muslims society,
because the people saw that the publication of such a news foreboded the
taking place of an accident which would mean that the principle of
'difference' and 'egotism' had risen to stand against the principle of
'equality'.
Anyhow, there was a green pasturage outside the city of Madina where
the Muslims used to graze their flocks of sheep and as the principle of
cooperation and brother hood governed the people, everyone was permitted
to use the pasturage.
The Holy Prophet (S) had allowed free use of the pasturage and Abu Bakr
and ‘Umar, too, did not interfere in this matter because the principle
of equality and the observance of the policy of common animal wealth
also demanded it. However, Abu Sufyan and Marwan bin Hakam, who had
become habituated to the system of capitalism and had monopolized the
sources of income, so that they might expand their authority over the
people, made many suggestions to ‘Uthman. One of them was that the
pasturage in question should be monopolized for use by Bani Umayya and
that it should be exclusively reserved for the animals of Bani Umayya.
During the present times you and I do not treat such an act to be
something big and often consider the grant of such concessions to be the
prerogative of the Caliph. It should, however, be known that our view in
such matters does not have a legal aspect, because we have seen and
still see many such events and have become accustomed to the oppression
and encroachment by obstinate rulers and similarly to the deviations and
deceit of religious persons for the sake of the reward which they get to
endorse and approve the oppressions of those who violate public
rights.
To defend their own sins and fraudulent actions which far exceed the
transgressions of the rulers and their deceiving the simple-minded
people by various means they give unjust rulings. But the common people
of those days who watched this situation treated the monopolization of
the pasturage by the Umayyads to be a dangerous tragedy and considered
this act to be tantamount to a war started by the Umayyads against their
rights and property. This was so because the people looked at these
actions with the same eye with which they ought to have looked at them.
The opinion of the people with regard to this incident was based on
principles and they saw that this step was a specimen of the aggressive
activities which had attacked the paradise of their peace and order,
from all sides, and deprived them of the blessing of security, and
stained the beauty of their comfort and tranquillity.
Anyhow the opinion formed by the people was not wrong, because they saw
very soon that seven royal palaces were constructed for the Caliph in
the city of Madina. They also saw that a similar royal palace was also
constructed for Marwan in Zi Khashab. Then the matters reached such a
stage that the very 'lizard' constructed markets and shops with the
property looted from the Muslims. Also the people saw in those days that
Sa 'id bin As, Governor of Kufa, had fixed his eyes on the gardens of
the mujahids and the farms of Euphrates in the suburbs of the city.
They also saw that Abi Sarah had allocated the entire income of the
Nile valley to himself and was plundering the wealth of the labourers
and farmers.
Besides the oppressions committed by these men of the first degree,
people saw that the descendants of Umayya and Abi Mu'it had extended
their hands of encroachment to all sides and openly attacked the honour,
religion and property of the people, and did not desist from any
aggression.
Then the people realized fully well that their fear and anxiety about
the monopolization of the common pasturage at the very outset was not
uncalled for and this encroachment served as a bridge over which all the
future evils and mischief were to pass.
In the meantime the thing which surprised the people most was that the
Caliph was supporting this selfish, proud, and stubborn man (Walid bin
'Uqba) and the judicial precedent as in the case of Ubaydullah bin ‘Umar
was repeated in his case as Walid first drank wine and then insulted the
very basis of the religion, and in spite of this the Caliph was
supporting him and did not permit that he might be awarded legal
punishment.
The matter may be explained as follows: Walid bin 'Uqba was the
Governor of Kufa before Sa'id bin As. He spent a night in drinking and
merrymaking along with his companions and minstrels and then went to the
masjid to offer prayers while he was still intoxicated and was wearing
the same dress which he had worn during night. He offered two rak'ats of
dawn prayers. After he had finished the prayers and his intoxication had
also lessened to some extent he turned to the people and said in a
jesting and ridiculous tone: "If you wish I can add a few rak'ats to the
prayers.”
Of course, when the people realized that this man was ridiculing
prayers, which is one of the pillars of the faith, like an atheist and
was entitling himself to increase or diminish it, they were disturbed
and sent witnesses to Madina. As a result of this the sentiments of the
Muslims in general were roused.
In spite of this the Caliph supported Walid and sided with him as
against the authority of law rather against the authority of the
Almighty! However, when the public anger became very intense the Caliph
ordered that legal punishment might be awarded to this depraved
atheist.
It was a verbal order and at the same time the countenance of ‘Uthman
showed that in his heart of hearts he did not wish that the order might
be executed. Hence, none dared to award the punishment till ‘Ali was
obliged to rise and carry out the punishment.
The wicked Walid was confident that none would be prepared to execute
the sentence against him, but as soon as he saw that ‘Ali had got up and
was going to execute it he became worried and was sure that he had no
way out, especially because he knew ‘Ali from his boyhood. He knew that
his (Walid's) father 'Uqba bin Abi Mu'it was a polytheist who tortured
the Holy Prophet (S) much, and ‘Ali had killed him in compliance with
the orders of the Prophet.
Keeping these antecedents in mind Walid was trying to escape from
‘Ali's hand, but the latter caught him, knocked him down on the ground
and executed the sentence on him. However, ‘Uthman objected to the
action of ‘Ali and said that he should not have knocked him down on the
ground but should have executed only the sentence on him, although ‘Ali
was the same person, from whom ‘Uthman used to take religious commands
for guidance. Apart from the open support given by ‘Uthman to Walid the
thing which became the cause of the dejection and resentment of the
Muslims was that they saw that the Caliph had changed the socialistic
regime and the administration of public Justice into the capitalistic
system and had acted in such a way that the wealth was concentrated only
in the hands of the rich and was not circulated from hand to hand. They
also saw that in the matter of bestowing property and position the
Caliph gave the enemies of the Prophet (S) preference over the Muhajirs,
and acted against the Book of Allah, which is the Divine constitution,
without offering any explanation or making any secret of it. For
example:
(1) He granted freedom of movement to Hakam bin Abil As, who had been
excommunicated and banished by the Prophet, and thereafter gave him 1000
dirhams.
(2) Out of the various endowments made by the Prophet (S) for being
spent on the welfare of the Muslims and for the assistance of the needy,
there was a bazaar in Madina which was called ‘Shehr Roz', ‘Uthman gave
this bazaar to Harth bin Hakam as a feudatory gift.
(3) Fidak which had been inherited by Lady Fatima Zahra from her father
was given by ‘Uthman to Marwan bin Hakam to be held by him as a
feudatory gift. Besides this he gave him one-fifth of the income from
Armenia as well as 100,000 dirhams in cash
(4) He gifted 4000 dirhams to Khalid bin Usayd alone.
(5) Besides appointing Abdullah bin Abi Sarah as Governor of Egypt he
made over to him one-fifth of the income from Africa.
(6) Besides other concessions and gifts which ‘Uthman bestowed upon Abu
Sufyan he, at the time of granting him 200,000 dirhams, also sent a
transfer order to the Baitul Mal (public treasury) for 100,000 dirhams
in favour of Marwan. It was as a result of these uncalled for gifts that
Zayd bin Arqam, the treasurer, came to ‘Uthman with tears in his eyes
and said: "I swear by Allah that, not to speak of 100,000 dirhams, even
if you transfer 100 dirhams in favour of Marwan it will be too much”.
Saying this he threw the key of the Treasury before ‘Uthman and walked
away.
(7) He distributed the wealth received from Iraq exclusively amongst
the members of Umayyad family.
(8) He gave one of his daughters in marriage to Harth bin Hakam and
gave her on this occasion 100,000 dirhams.
Innumerable events of this kind were taking place and these
developments encouraged the powerful persons to avail him of every
opportunity to benefit by unlawful means and add to their wealth. And
very often he intentionally provided such opportunities to the powerful
persons so that they might share in his burden and troubles, and to
prevent them from rising against him.
This very dirty politics became the cause of Zubayr's accumulating
fabulous wealth in a surprising manner.
The foundations of the surprising financial strength of Zubayr had been
laid firmly in Kufa, Basra and Egypt.
Consequently, besides his owning 1000 horses and 1000 slavegirls, this
companion had more than 50,000 dinars in cash. Besides all this wealth
Zubayr had also acquired abundant landed properties.
Talha had also obstructed a lofty palace in Madina and a similar one in
the city of Kufa. His product of grains was valued at 1000 dinars.
Zayd bin Thabit, too, had acquired landed property worth two and a half
million dinars, besides the great mass of gold and silver accumulated by
him which was broken with hatchets.
Besides these persons there were others also who were mad after wealth,
and relished sucking the blood of the people. They had also adopted the
methods of the Umayyads and the Sufyanis. The day on which ‘Uthman was
besieged and he sought ‘Ali's help he hinted at some of these profiteers
saying: "That person, who himself is polluted and cannot defend himself,
finds fault with me and accused me!"
Of course, ‘Uthman forgot at the same time that the policy and way of
working of the Umayyads was that the Umayyads should be near him and
should be the first to make a beginning and then thrust the
responsibility on him and should cut off his contact with the public and
should keep him away from the just and truth seeking persons and the
activities of truth should come to a standstill.
In spite of all this if the Caliph had not blocked the path of
criticism, and had not claimed absolute authority, it was possible that
most of these things might have been left unsaid, and the people might
have observed patience. However, his own deviation from the right path
and the claim of absolute authority prevented the improvement of the
state of affairs, because he shut the mouths of the objectors and the
critics sometime with threats and sometimes by means of whipping and
military rule. And it was the Caliph's resorting to the military rule
which eventually made the people revolt and bring about a revolution.
The persons belonging to all the parties raised their voices, and in
connection with the grievances, which they had about the evils and
malpractices, they first objected to the construction of the palaces,
and the gifts, and the governors of ‘Uthman, As soon as these objections
reached the ears of ‘Uthman he came out of his house with anger and
concern, mounted the pulpit and rejected the objections of the critics
with aristocratic logic saying: "My forbearance and broadmindedness have
been the cause of the people criticizing me and daring to raise their
objections openly. If I had been severe like ‘Umar, who was inferior to
me, the sense of obedience of the people would have increased, and they
would have desisted from criticism and hue and cry. However, as I am a
forbearing person the people have become bold and daring.”
Then he referred to the objections and criticism directed against his
own actions and declared openly: "Whatever I have done was a part of my
prerogatives, and if I wish to exercise the authority vested in me, and
the rights which I enjoy, I shall spend more money out of the public
treasury and nothing will restrain me from doing so."; and in a
threatening tone ‘Uthman declared: "I shall rub the noses of a number of
people on the ground with my future actions."
‘Uthman had not yet dismounted the pulpit when ‘Ali said with a loud
voice: "In that case you will be restrained from doing so.”
Then ‘Ammar spoke and said: "I swear by Allah that I shall be the first
person whose nose will be rubbed on the ground.”
Of course, this was not the first objection raised by ‘Ammar. As you
already know that he was most vociferous in raising objections at the
time of the meeting of the six member council, which was constituted to
select a Caliph and even after that he did not restrain from criticizing
the government of the time on different occasions.
However, as he was a man who never lost calmness and tranquillity and
made use of a thorough study and judgement and kept quiet when he saw
that others were also saying the same thing in their criticism, he had
remained safe from the sting of ‘Uthman's tongue and the blows of his
lash. Furthermore, he had a special dignity and distinction among all
classes of the Muslims. And more important than all these things was
that the memorable remarks and traditions of the Holy Prophet (S) about
him had provided him a special security, especially because these
remarks and traditions had been heard from the Prophet (S) against
‘Uthman and in favour of ‘Ammar on the day on which the foundation stone
of the masjid at Madina was laid and ‘Uthman, too, had not forgotten
that incident. Above all the influence of ‘Ali and the awe inspired by
his party was also an effective and important factor in favour of
‘Ammar.
Earlier than this Abdullah bin Mas'ud had become subjected to ‘Uthman's
wrath, because this man also grappled with ‘Uthman fearlessly and
without hiding his opinions. ‘Uthman banished him from the masjid and
some of the officials dragged him out in such a manner that his ribs
were broken and he fainted. Then he was taken to his house, and was
deprived of all his rights on the public treasury. The people were
forbidden from visiting him and none except a few particular companions
including ‘Ammar visited him to enquire about his health.
When Abdullah's death drew near, ‘Ammar reached his bedside and
listened to his last will. Abdullah asked ‘Ammar to offer his funeral
prayers and to bury him secretly.
‘Ammar acted according to Abdullah's will. However, when ‘Uthman became
aware of it later, he became angry, but kept his anger hidden.
Abu Dharr also became the target of ‘Uthman's wrath in his turn,
because he raised objections publicly and did not refrain from open
criticism. ‘Uthman, therefore, banished him to Damascus and asked
Mu'awiya, the genius of the Umayyad family, to take corrective measures
against him. However, Abu Dharr recommenced his religious activities in
the capital and created such a hue and cry that Mu'awiya became worried.
And as he had not yet occupied the royal throne and did not wish that
his political career should become unstable he wrote to ‘Uthman about
the activities and movement of Abu Dharr and sought remedy from him.
‘Uthman ordered that Abu Dharr might be mounted on a vicious animal of
riding and sent to Madina.
Abu Dharr had not yet reached Madina when his bones had broken and the
flesh of both of his thighs had worn away. The uneven movements of the
vicious camel also broke his backbone.
Immediately on his arrival at Madina Abu Dharr was handed over to the
administrative authorities and later banished to Rabaza.
At the time of Abu Dharr's banishment from Madina people were forbidden
from seeing him off and none except ‘Ali, Aqil, Hasan, Husayn and ‘Ammar
could pick up courage to escort him and bid him farewell.
Marwan was commissioned to banish Abu Dharr and he was taking care that
none should talk to him. However, ‘Ali turned away Marwan and said good
bye to Abu Dharr with a special remark which made the banishment easy
for him and increased his steadfastness. Then ‘Ali turned to Aqil and
‘Ammar and said to them: "Bid farewell to your brother.” Then he
addressed both of his sons and said to them: "Bid farewell to your
uncle.”
Aqil, Hasan and Husayn bade farewell to Abu Dharr one by one and
uttered remarks similar in principle to those uttered by ‘Ali.
At last ‘Ammar bade farewell to Abu Dharr and said: "May he, who has
thrown you in loneliness, be deprived of the blessings of Allah! May he,
who has frightened you, never see comfort and security! Of course, if
you had sought their world they would have provided you with security
and if you had expressed your consent to what they did they would
certainly have loved you!
The only factor and reason which does not permit the people to share
your views is certainly their attachment to the world and fear of death.
Yes! The people love power and the State and sovereignty belongs to him
who dominates and takes the power in his hands. It is due to this fact
that the people have sold their faith to such persons and they, too,
have given gifts to the people from the resources which are at their
disposal. Alas! These people have lost their faith and the next world
and what a patent and certain loss it is!"
This incident became the cause of ‘Uthman becoming annoyed with ‘Ali,
although he had been accusing ‘Ali even before this event, but he had no
ground and no excuse to his side.
‘Uthman used to abuse Talha, A’isha, Hafsa and Sa'd bin Abi Waqqas, and
was also harsh towards Abdur Rahman bin 'Awf. With the exception of ‘Ali
everyone who criticized him became involved in hardships. As regards
‘Ali he was not a man who might say anything with the intention of
opposition. His objections were based on principles and he had no object
other than reform; and as he avoided haggling and rashness his position
had remained safe, and this fact was perhaps the main factor which made
‘Uthman inimical towards him. However, farewell to Abu Dharr took place
in such a manner that it provided an excuse to ‘Uthman; and as the
personality of ‘Ali was in itself a fort in which Abu Dharr had
entrenched himself and the matter was of utmost importance ‘Uthman
strongly criticized ‘Ali immediately after the departure of the banished
companion, Abu Dharr and said: "When Marwan had been appointed by me to
put with effect the banishment of Abu Dharr and was performing his duty
why did you turn him away?"
‘Ali replied: "As Marwan prevented our saying farewell to Abu Dharr it
was necessary that I should have turned him away.”
‘Uthman said: “Marwan was my appointee and I had given him orders in
the capacity of a Caliph and it was his duty to enforce them!"
‘Ali said in reply: "The Caliph should not give orders which involve
sin and should not prevent the performance of an act which is obligatory
and as and when he gives such orders it is not worth being obeyed or
enforced.”
At this stage ‘Uthman, in order to put an end to the controversy, asked
‘Ali to apologize to Marwan.
‘Ali said: "If there be an occasion to apologize I can speak affably to
you, but it is something impossible to apologize to Marwan. And it is
also necessary to make this point clear that my refusal to apologize to
Marwan is only for the reason that if this is done he will dominate you
all the more, and his power will increase, and thereafter he will impose
his pervasive politics on you to a still larger extent. And I tell you
once again that it is in your interest to drive this child of Satan away
from you.”
At this time the sensual problem which had formed a knot in ‘Uthman's
mind and was stinging him, opened a path before him for cooperation.
‘Uthman knew very well that ‘Ali did not deviate from moderation while
giving advice and he was a reformer and admonisher whose advice was not
prompted by spite and rancour and he had no personal consideration or
avarice, as distinguished from other chief contenders, everyone of whom
was influenced by a special factor and made a rush upon ‘Uthman. For
this reason he considered the criticism by others to be insignificant
and not deserving of contention and campaign .Furthermore, as during
those days he was under the influence of the factor and motive of
benevolence and expedience, he endeavoured to find out the reason for
the rebellion which had taken place against him. And incidentally he was
thinking of assessing the standard of the capability and efficiency of
the rival. For this and other reasons, therefore, he chose the path of
accusing ‘Ali and his recourse to this action resembled that of a mental
patient. ‘Ali was not oblivious of this fact. He had, therefore,
reminded him about this matter a number of times.
Whatever the real matter may have been, the relations between ‘Ali and
‘Uthman's adherents became strained after Abu Dharr had been seen off,
and the opposition became acute. In other words accusation of ‘Ali by
‘Uthman increased so much that the equilibrium was lost and the dispute
assumed such dimensions that ‘Uthman invited ‘Ali in the middle of a hot
summer day and, in order to satisfy his own heart, struck him with a
bamboo cane. In spite of this ‘Ali continued to tender him advice and
prayed to Allah for his cure.
Eventually ‘Uthman softened and went to ‘Ali once again with kindness
and love, sought his help with the consideration of kinship, and
requested ‘Ali not to give away the family bias and dignity.
Once Abbas rose to mediate and thereafter Abdullah bin Abbas intervened
a number of times to obtain the co-operation of ‘Ali and was under the
impression that he would succeed in his efforts.
Abdullah apologized to ‘Uthman and said "I haven't been able to achieve
any result from my mediation, because ‘Ammar opposed me, for he does not
wish that you should obtain ‘Ali's support.” We are not aware whether
these remarks of Abdullah emanated from his cunning or he was true in
what he said.
In any case on all these important and delicate occasions the shadow of
‘Ammar was visible and his personality and views was the subject of
discussion and attention. However, ‘Uthman was well aware of the rank,
popularity and position of ‘Ammar in the society and was afraid of the
memorable remarks and tradition of the Holy Prophet (S) about him. He
was also worried about his (‘Ammar's) relations with ‘Ali. For these
reasons he excused him from the sting of his tongue, verbal molestation
and whipping. And the whip was the very tool which brought worst
reproaches on ‘Uthman
However, as ‘Uthman introduced himself as an absolute ruler and, as
explained above, ‘Ali restrained him and ‘Ammar rejected his claim, he
(‘Uthman) got excited and burst out in the masjid. As at that time he
had regard for ‘Ali he did not say anything to him, but he abused
‘Ammar. As a result of this ‘Ammar also got excited and burst forth, and
attacked ‘Uthman and severely criticized his actions.
This annoyed ‘Uthman all the more and he summoned ‘Ammar before himself
again but ‘Ammar refused to go. Hence he was dragged forcibly and taken
before ‘Uthman and there a strong altercation took place between them.
Immediately on leaving ‘Uthman ‘Ammar proceeded to the masjid. He
entered the mosque, where the people sat round him and began conversing
with him. ‘Ammar began speaking and discussed the dangers which had
arisen from the rebellion of the people against the unjust activities of
‘Uthman and explained all his unwarranted actions to the people.
On receiving information about this development ‘Uthman deputed a
police party to drive away and disperse the people from around ‘Ammar.
This campaign by ‘Ammar against ‘Uthman resembled that which had taken
place in Makkah some years ago.
‘Uthman was puzzled and perplexed and feared that he might be obliged
to perform the role of Abu Jahl in this dispute. And as ‘Ammar had been
recognized by all the Muslims to be the missionary and proclaimer of
Paradise and the sign of guidance, he (‘Uthman) was worried, because if
he stood against him, he would be recognized as his opposite pole and
among people like Abu Jahl.
One day some companions including Zubayr, Talha, and Miqdad met
together and after serious deliberations decided unanimously to write a
letter to ‘Uthman. It was proposed to explain in the letter ‘Uthman's
deviations and unlawful acts and to ask him to repent for them and also
to resign from the office of Caliphate.
A letter was however written on these very lines, and ‘Ammar and ten
others proceeded to deliver it to ‘Uthman. However, on their way all
others slipped into the lanes one by one and ‘Ammar alone approached
‘Uthman and handed over the letter to him. ‘Uthman took the letter, read
it and then said to ‘Ammar: "Has this letter been written by you?"
‘Ammar replied: "Yes I have written it". ‘Uthman asked: "Has it been
written by you only?"‘Ammar replied: "I was not alone. Some other
persons were also with me, but, being afraid of you, they have
dispersed.” ‘Uthman said: "Tell me their names". ‘Ammar replied: "In no
circumstances shall I mention their names.” ‘Uthman asked: "Why did you
take this step alone when others feared?"
At this moment Marwan hurried up to give a reply, and said to ‘Uthman:
"How long will you observe patience before this black slave? It is this
very man, who has emboldened the people against you. If you kill him,
the persons who have been supporting him will be terrified and other
rebellious people will take lesson from his being put to death.”
After hearing the words of Marwan ‘Uthman ordered that ‘Ammar might be
beaten. His slaves began beating ‘Ammar and he himself also joined them.
They beat him so much that he suffered from hernia and became
senseless.
Thereafter he was raised from the ground and thrown into the street
like refuse.
After this incident Umme Salma came to know about all the hue and cry
and came up to ‘Ammar. When she saw him in a state of coma, she directed
that he might be taken to her house. People lifted the unconscious
‘Ammar on their hands and took him to the house of Umme Salma. There
‘Ammar kept lying in the same condition and as a consequence of this his
noon, afternoon and dusk prayers lapsed.
As soon as he regained his senses he saw that the Mothers of the
Faithful (Umme Salma, A’isha and Hafsa) and other parties to the dispute
had encircled him. He then praised and thanked Allah and thought of his
prayers, and offered them.
After having offered the prayers he was reminded of the mischief of Abu
Jahl and said: "If I have been beaten it is not for the first time that
I have been persecuted and subjected to torture in the path of Allah.”
After the incident of ‘Ammar being beaten and his becoming senseless
‘Uthman came out of his house and saw that Bani Makhzum had assembled
there, and were making a hue and cry, and their chief viz. Hisham bin
Walid bin Mughira was also present, and they were annoyed on account of
the insult meted out to their confederate.
On this occasion Hisham keeping in view the tragic condition of ‘Ammar,
turned to ‘Uthman and said: "I swear by Allah that if ‘Ammar dies I
shall kill one of the elders of Bani Umayyah.”
‘Uthman smiled jestingly and went his way so that he might contact ‘Ali
and have a talk with him.
The occurrence of this incident was a spark of danger which kindled a
fire and its flame culminated in the assassination of the Caliph. But
the Caliph's officials did not take these incidents seriously because
they thought they might once again take the government in their hands
thus claiming punishment for the murder of ‘Uthman. However, in spite of
the vehemence with which ‘Ammar contended with the undesirable actions
of the government of the time, he did not participate practically in the
assassination of ‘Uthman. Rather he followed in ‘Ali's footsteps in
connection with his efforts to save ‘Uthman.
‘Ali was endeavouring to save the Caliph from the evils of the
revolution and its factors. It was for this very reason that when
‘Uthman was besieged ‘Ammar followed ‘Ali into his (‘Uthman's) house and
‘Ali advised ‘Uthman to resign his office or to surrender Marwan to the
people.
Although ‘Ammar personally did not consider ‘Uthman to be a true
believer, he did not take any further step and used to say: "‘Uthman was
guilty of ingratitude (or inclined towards infidelity) in a very ugly
manner.”
One day Hasan bin ‘Ali was arguing with ‘Ammar about the Islam and
infidelity of ‘Uthman. However, as ‘Ammar was not satisfied, they
referred the matter to ‘Ali for decision. ‘Ali gave a mild and gentle
reply to both of them.
[^1]: This prophecy of Ka'b al Ahbar did not fall either under the category of information about the unseen or under that of a strong guess. Rather it was the proof and evidence of a severe party conflict which existed in those days without any hue and cry and occasionally revealed connections between Ka'b al Ahbar and the Umayyads. This man used to visit ‘Umar since past days in the shape of a sincere person although in fact he was a spy of the Umayyads. And by making this prophecy he tried to mislead the Caliph about pursuing the culprit and sympathized with him with this religious tongue. Later Ka'b al Ahbar was one of the important propagandists of Mu’awiya and coined stories for his (Mu'awiya's) benefit.
[^2]: On the day on which ‘Umar had appointed Abu Bakr as Caliph Talha had said something which annoyed ‘Umar, and ‘Umar had not forgotten the incident till the day on which he was dying. For details refer Nahjul Balagha vol. I page 62.
[^3]: Jahiz reports Talha as saying: "What is the use of the wives of the Prophet (S) veiling themselves. As and when he dies we shall marry them". He uttered these words very impolitely and the Holy Prophet (S) was displeased on hearing them.
[^4]: The great contemporary scholar Prof. Abdullah Alaili, who is one of the greatest research scholars of our time, had made this matter (i.e. the behind the curtain activities of the Umayyad party) the subject of special study and has described the operations of this party in a particular manner. He believes that even the assassination of ‘Umar was the result of the Satanic plans of this party and Abu Lu'lu was only an agent and not the real culprit.