'Uthman b. 'Affan follows the practice of his
two companions in opposing the texts
Perhaps when 'Uthman b. Affan pledged to 'Abd al-Rahman b. 'Awf, on the eve of his being sworn in as the Caliph, that he would govern according to the sunna of the two Caliphs, Abu Bakr and 'Umar, he really meant that he would use his personal judgment as they had done; and that he would change texts of the Qur'an and the Prophetic hadith as they had done. Whoever studies his lifestyle during the period of his Caliphate will find that he went much further in ijtihad ,to the point where he made people forget the ijtihad of his two companions, Abu Bakr and 'Umar. I do not wish to prolong this subject which has provided copious material for the history books, old and new, about the strange things that 'Uthman innovated which caused the people to revolt against him, costing him his life. As usual, I will mention a few instances in order to illustrate for the reader and every researcher what those who supported personal interpretation innovated in the religion of Muhammad (P).
(1) Muslim in his Sahih in "The Book of the Prayer of the Traveller", reports that 'A'isha said: "When Allah enjoined the salat, He made it two rak'as . Then He finalized it at four for those [praying] at their places of residence, but the prayer of the traveller was fixed to be two rak'as in accordance with the first injunction". In the same book, Muslim reported, on the authority of Ya'la b.Umayya, who said: "I said to 'Umar b. al-Khattab: 'There is no harm on you if you shorten the prayer if you fear fitna from those who disbelieve but now the people have believed'. 'Umar said: 'I was taken aback by what startles you now, so I asked the Prophet of Allah (S.A.W.) about it and he replied: 'It is a bounty which Allah has given as a charity to you, so accept Allah's charity".
Muslim reported in his Sahih in "The Book of Shortening the Prayer of the Travellers" from Ibn 'Abbas who said: "Allah enjoined the prayer through the tongue of the Prophet (S.A.W.), four rak'as for those in residence, and for those travelling two rak'as, and, in a state of fear, one rak'a".
Muslim also reported, on the authority of Anas b. Malik, who said: "Whenever the Apostle of Allah (S.A.W.) went on a journey of three amyal (miles) or three farsakhs , he prayed two rak'as ". 'Ammar also said: "We journeyed with the Prophet of Allah from Medina to Mecca and he prayed two rak'as until he returned. I said: 'How long did he stay in Mecca? He replied 'Ten [days]".
From the above hadiths reported by Muslim in his Sahih , it is clear that the noble verse which was revealed specifically for the shortening of the prayer on a journey, was understood by the Prophet of Allah and explained by word and deed to show that it was a dispensation and charity which Allah had granted to the Muslims, and that it was obligatory on them to accept it. This refutes the claim of al-Dawalibi and those like him who argue in defense of 'Umar and seek to rectify his errors; that he looked at the reasoning of the injunction and not at the apparent meaning. The Prophet of Allah (S.A.W.) taught him on the occasion of the revelation of the verse to shorten the prayer. 'Umar expressed his surprise that the established texts are not contingent upon the cause(s) for their revelation, and, as a result, the prayer is to be shortened on a journey even if the people may be secure and not afraid of being harassed by the unbelievers. What 'Umar said was different from what al-Dawalibi and the scholars of ahl al-sunna said, yet they seek excuses for him because of their high regard for him.
Let us observe 'Uthman b. Affan. It was incumbent that he [also] exercise his personal judgment in the Qur'an and hadith texts so that he might be considered as being amongst the "rightly guided Caliphs". He went so far as to make the prayer four rak'as on journey instead of the two as legislated.
Many a time I have asked about the reason for the changing of this injunction and the addition to it, and what are the arguments for it, but I can only perceive that he wished to lead the people, especially the Banu Umayya, into thinking that he was more pious and God-fearing than Muhammad, Abu Bakr, and 'Umar.
Muslim, in "The Chapter on the Prayer of the Traveller and the Shortening of the Prayer at Mina", on the authority of Salim b. 'Abd Allah, who narrated from his father, who reported that the Prophet of Allah (S.A.W.) prayed the prayer of a traveller at Mina and at other places as two rak'as , as did Abu Bakr, and 'Umar. 'Uthman did the same in the early part of his Caliphate then he finalized it at four".
It is also reported in Muslim that al-Zuhri said: "I said to 'Urwa: 'Why does 'A'isha say the full prayer while on a journey?' He said: 'She interpreted the same way that 'Uthman did". This is how Allah's religion and its rulings and texts have become subject to the interpretations and explanations of people.
'Uthman also exerted his reasoning to support 'Umar's position regarding the prohibition of the mut'a hajj and the mut'a marriage. Al-Bukhari reported in his Sahih in "The Book of Hajj", in "The Chapter of al-Tamattu' and Iqran ", from Marwan b. al-Hakam, who said: "I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform hajj al-Tamattu' and hajj al-Qiran (hajj and 'umra together), and when 'Ali saw this, he assumed ihram for hajj and 'umra together saying: 'Labbayk for 'umra and hajj' , and he said: 'I will not leave the tradition of the Prophet for the saying of anyone".
Muslim also reported in "The Book of Hajj " in "The Chapter on the permissibility of al-Tamattu' ", on the authority of Sa'id b. al-Musayyab who said: "'Uthman and 'Ali met at 'Usfan. 'Uthman had prohibited mut'a or the 'umra , whereupon 'Ali said: 'What do you want to do on a matter which the Prophet of Allah (S.A.W.) did, and now you prohibit it?' 'Uthman said: 'Leave us alone'. 'Ali said: 'I cannot leave you alone'. When 'Ali saw this, he assumed ihram for 'umra and hajj together".
Yes! This is the man 'Ali b. Abi Talib, (A.S.) for he could not abandon the sunna of the Prophet (S.A.W.) for the word of any man. The second narration illustrates to us that there were words exchanged between 'Ali and 'Uthman. 'Uthman's words to 'Ali: "Leave us alone" shows us he would go against everything and would not follow him in what he reported from his cousin (S.A.W.). The narration has been abridged since it says: "And 'Ali said: 'I cannot leave you alone' when he saw that". What is it that 'Ali saw?
There is no doubt that the Caliph, in spite of 'Ali's reminding him of the Prophetic sunna , insisted on following his own view even though it was in conflict with the sunna . He forbade the people from al-tamattu' ; and upon that, 'Ali opposed him and consecrated himself for both, i.e., the 'umra and the hajj.
(c) 'Uthman b. 'Affan exerted his own reasoning in parts of the prayer and did not say the takbir before the prostration nor upon rising from it.
In his Musnad , volume 4, p. 440, Imam Ahmad b. Hanbal reported, on the authority of Imran b. al-Husayn, who said: "I once prayed behind 'Ali and was reminded of a prayer that I prayed with the Prophet of Allah (S.A.W.) and the two Caliphs. He said: "So I went and prayed with him, and he made takbir every time he prostrated and when he raised his head from the ruk'u ". I asked him: "O Abu Najid! Who was the first to depart from this?" He said: "'Uthman (R) when he became old and his voice became weak he stopped doing it".
Yes! In this way the sunna of the Prophet (S.A.W.) was discarded and replaced instead by the sunna of the Caliphs, kings, companions, the Umayyads, and the 'Abbasids; and everything was innovated, introduced into Islam. Every innovation [leads to] misguidance; and every misguidance leads to the fire, as the bearer of the message (S.A.W.) has said.
As a result, you observe today different modes and types of prayer among the Muslims. You think that they are one, but their hearts are divided. For even though they line up for prayer in one row, you will see one letting his arms hang by his sides, while another will fold his arms. Another holding his folded arms in a specific way, placing his arms above his navel while another places them near his heart. And still another will place his feet together, while another will stand with his feet apart. Each one thinks that he is right. If you ask anyone of them about it, it will be said to you: "My brother, they are all modes; don't pay any attention to them, but pray as you wish, for the important thing is that you pray".
Yes, this is true to a point, for indeed the most important thing is the prayer. However, it is essential that the prayer be [the form of] the prayer of the Prophet of Allah (P); for he said: "Pray as you have seen me pray". It is, therefore, necessary for us to make every effort to research the prayer of the Prophet (S.A.W.), for prayer is the pillar of religion.
(d) 'Uthman was the one of whom the angels of the Merciful one were shy. Al-Baladhuri said in volume 5 page 54 of his Ansab al-Ashraf : "When the news of Abu Dharr's death at al-Rabdha reached 'Uthman, he said: 'May Allah have mercy upon him'. Whereupon 'Ammar b. Yasir said: 'Yes; and Allah has bestowed upon him mercy from our being weary [of him]'. 'Uthman said to 'Ammar: 'O one who bites his father's penis! Do you think I am sorry for exiling him?' Whereupon he ordered that he be taken into custody, and said: 'Go to his place as well'.
When they were ready to leave, the Banu Makhzum approached 'Ali and asked him to speak to 'Uthman about him. 'Ali said to him: 'O 'Uthman! Fear Allah. You exiled a righteous Muslim, and he perished in your exile. Now you seek to banish someone like him?' They exchanged words until 'Uthman finally said to 'Ali: 'You deserve to be banished more than 'Ammar'. 'Ali said: 'Then do so if you wish'.
The Muhajirun then went to 'Uthman and said: 'If anytime someone speaks to you, it is highly improper that you exile and banish him'. Whereupon he rescinded [his judgment against] 'Ammar".
And in the Ta'rikh of Ya'qubi volume 2 p. 147, he reported that 'Ammar b. Yasir recited the funeral prayer over Miqdad and buried him without informing 'Uthman, due to the testament Miqdad had made. 'Uthman became extremely angry with 'Ammar and said: "Woe unto me because of this son of a black woman! I wish I had known this".
Is it possible for someone who is so modest that even the angels are shy of him to be so foul in his speech in respect to the best of the believers?
'Uthman was not satisfied with insulting 'Ammar and swearing at him: "O one who bites his father's penis". Instead he ordered his servant to grab 'Ammar. They stretched his hands and legs whereupon 'Uthman kicked him with his booted feet in the testicles, crushing them. He was weak and old, he lost consciousness. This story is well known amongst the historians, for a group of the companions recorded [many such] events and requested 'Ammar to narrate [his misfortune].
'Uthman did the same to 'Abd Allah b. Mas'ud when he passed him with one of his troopers, 'Abd Allah b. Zam'a. The latter grabbed 'Abd Allah b. Mas'ud and carried him until they came to the door of the mosque, whereupon he hurled him to the ground, breaking one of his ribs. All this was because 'Abd Allah b. Mas'ud had voiced his opposition to 'Uthman's giving the corrupt Banu Umayya the property of the Muslims without accounting for it.
Thus the revolt against 'Uthman began and the events transpired to the extent that he was killed and they prevented him from being buried for three days. Four people came from the Banu Umayya to recite his funeral prayer, but some of the companions prohibited them from doing so. One of them said: "Bury him, for Allah and his angels have sent blessing upon him". They said: "No! By Allah, he will never be buried in the burial ground of the Muslims"! He was eventually buried in the "Hash Kawkab" - a place where the Jews used to bury their dead. When the Umayyads came to power, they made this place a part of al-Baqi'.
This is a simple account of the history of the three Caliphs - Abu Bakr, 'Umar and 'Uthman. Though it is simple, due to our wish to be brief and to provide only a few examples, it is still sufficient to remove the veil covering the claim of the alleged merits and invented virtues. They never knew such qualities nor did they, for a single day in their lives, dream of exemplifying them. The obvious question that arises is: What do the ahl al-sunna wa'l-Jama'a say regarding these facts?
For the people [practising] the remembrance [of God], the answer is this: "If you know these, then don't deny them, for your own Sihah books have verified their veracity despite efforts to obscure them. You have thereby destroyed the myth of the rightly guided Caliphate.
If you deny them and do not agree to their veracity, then you have denied your own "Sahih " collections and your reliable books which have reported them. Then you have destroyed all of your beliefs.
Chapter Six
Concerning the Caliphate
The Caliphate! And what do you know of the Caliphate? It was something which Allah sent as a test to this umma. It divided the umma ; the hungry ones yearned for it. Because of it, innocent blood was shed; for it, Muslims became kafirs ; it deceived and distanced them from the straight path; it made them enter the hell fire. We have to make a study which, despite it's brevity, should cover the inner plots and twists of the Caliphate which were gradually exposed just before and after the death of the Prophet of Allah (S.A.W.).
The first thing that comes to mind is that leadership among the Arabs was an essential issue in every age. You will see them giving preference to the leader of the tribe or the head of a clan over themselves. They do not decide anything without him; they do not take [a course of action] without his counsel and do not speak before he does.
The head of the clan is usually the oldest of them, the most learned in all matters, and the most noble in terms of personality and lineage. It would appear that this leader, in dealing with his clan, exhibits wisdom, sagacity, bravery, knowledge of current affairs, generosity, kindness towards guests and all the other praiseworthy attributes. Often, the leadership is inherited, not subject to election. We also find that the tribes and clans, despite their independence, all submit to the leadership of a single tribe which may be larger in number and property; and it has heroes in battles that protect the rest of the tribes that are under its sovereignty. An example of that is the [tribe of] Quraysh, which assumed the leadership over the rest of the Arab tribes that submitted to it, based on the rule of chieftancy and leadership, which entailed responsibility of [looking after] the house of Allah, the sanctuary.
When Islam came, the Prophet of Allah (S.A.W.), to some extent, accepted this system of operation. He used to appoint, over the tribes that sent emissaries to him and had accepted Islam, leaders and nobles to be his deputies to lead them in prayer, collect their zakat and be the means of communication between he and them.
Then, by Allah's command, Muhammad (S.A.W.) founded an Islamic State whose laws and regulations were subject to the revelations of Allah. Thus social and individual laws like marriage contracts, divorce, selling and buying, taking, giving, inheritance, zakat and everything that concerned the individual and the society as a whole, in war and in peace, transactions and acts of worship came under the laws of Allah. The role of the Apostle (S.A.W.) was to ensure the implementation and application of those laws.
Naturally, the Prophet of Allah (S.A.W.) used to think about who he would appoint as his successor for this important role since it involved the leadership of the umma . It is natural that every head of state (if he cares about his people) pay special attention to the person whom he has selected to be his deputy on every occasion that he himself is absent from; he becomes his first minister as well as his close confidant who is present when other people are absent. It is also natural that his deputy be well known to all the ministers, as well as to the people at large.
The intellect cannot believe that the Prophet of Allah (S.A.W.) was heedless of all this and paid no attention to it. There is no doubt that it was uppermost in his mind, just as there is no doubt that the hadiths related to the topic were subjected to the restrictions imposed by the Caliphs who maintained the theory of consultation. They spent all their efforts in contradicting the texts which specified and identified the Caliph. Part of this effort was the denigration of the sanctity of the Prophet (S.A.W.) and accusing him of hallucination. The denigration was directed to him as well as to the leader whom he had appointed to lead the army. For they claimed that he was not fit to be the leader and amir due to his young age. Then they created doubt about the death of the Prophet of Allah (P) so that the matter becomes confusing and the people do not proceed to pledge allegiance to the Caliph who the Prophet of Allah (S.A.W.) had previously appointed. As a part of that effort, they used the opportunity, while 'Ali and his helpers were busy with the preparations for the Prophet's burial, to hold an emergency meeting at Saqifa for selecting one whom they were pleased and comfortable with and in whom their hopes lay. They then coerced the people, by threats and promises, into taking the pledge of allegiance and they completely removed any opposition from the political field. Then they took a firm and harsh stance against anyone who resolved to break his allegiance against the Caliph, or had any doubt in the legality of the new Caliphate, even if it be Fatima, the daughter of the Prophet (S.A.W.).
Then restrictions were placed and people were forbidden to relate the noble hadiths of the Prophet in public, so that the clear texts might not become known to the people, thereby causing chaos. [This was enforced] even if it meant the assassination of an individual, or killing of groups so as to stifle any opposition under the pretext of preventing mischief on the one hand and [fighting] apostacy on the other.
We know all this from what the historians have written, even though some of them have attempted to hide the truth by forging some contradictory hadith , or making far-fetched explanations and excuses, the secrets of which have been exposed with [the passage of] days, events that occurred, and by research.
Some of the historians can probably be excused as they took their information from the early sources which were written under political and social influences following the great discord and after the events which transpired when the Banu Umayya took over the Caliphate and bestowed wealth and appointments liberally on some companions and followers whom they hired.
Some of the historians reported from these sources because they thought well of them and were unaware of the treachery of the eyes and what is hidden in the hearts. As a result, the authentic narrations got mixed with the spurious ones, and it became difficult for the researcher to know the truth.
To bring the reader and researcher closer to these facts, it is essential to provoke and pose these questions, so that during these questions and answers, some realities will be exposed, or some indicators which lead to the truth, will be known.
