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العواصم القواصم
أبو بكر بن العربي
Death: 543H 1148
DEFENCE AGAINST DISASTER by QADI ABU BAKR IBN AL-`ARABI
Accurately Determining The Position Of The Companions After The Death Of The Prophet, May Allah Bless Him And Grant Him Peace AL-`AWASIM MIN AL-QAWASIM
23. At the front of those leaders were Abu `Ubayda `Amir b. `Abdullah b. al-Jarrah al-Fihri, `Amr b. al-`Asi as-Sahmi, Khalid b. al-Walid al-Makhzumi, Khalid b. Sa`id b. al-`Asir al- Umawi, Yazid b. Abi Sufyan, `Idrima b. Abi Jahl, al-Muhajir b. Abi Umayya, the brother of Umm Salama, Shurahbil b. Hasana, Mu`awiya b. Abi Sufyan, Suhayl b. `Amr al-`Amiri, the Khatib of Quraysh, al-Qa`qa` b. `Amr at-Tamimi, `Arfaja b. Harthama al-Bariqi, al-`Ala` b. al-Hadrami, the ally of the Banu Umayya, al-Muthanna b. Haritha ash-Shaybani and Hudhayfa b. Muhsin al-Ghatafani. At the head of his governors were `Attab b. Usayd al- Umawi, `Uthman b. al `As ath-Thaqafi, Ziyad b. Labid al-Ansari, Abu Musa al-Ash`ari, Mu`adh b. Jabal, Ya`la b. Munabbih, Jarir b. `Abdullah al-Bajili, `Iuad b. Ghanim, al-Walid b. `Uqba b. Abi Mu`ayt, `Abdullah b. Thawr, one of the Banu Ghawth and Suwayd b. Muqarrin al-Muzni.
He said to Fatima, `Ali and al-`Abbas, "The Messenger of Allah, may Allah bless him and grant him peace, said ‘We do not leave inheritance.What we leave is sadaqa.’" The Companions remembered that. 24. In ‘The Book of the Virtues of the Companions’ from the ‘Sahih’ of al-Bukhari (book 62, chapter 12, pt. 4, pp. 209-210) is the hadith of az-Zuhri from `Urwa b. az-Zubayr from `A'isha that Fatima sent to Abu Bakr to ask him for her inheritance from the Prophet, may Allah bless him and grant him peace, which was in Madina and Fadak and what remained of the fifth of Khaybar. Abu Bakr said, "The Messenger of Allah, may Allah bless him and grant him peace, said, ‘We do not leave inheritance. What we leave is sadaqa.’ The family of Muhammad have provision from this property (i.e. the property of Allah). They do not have more than that provision. By Allah, I will not change any of the sadaqat of the Prophet, may Allah bless him and grant him peace, which existed in the time of the Prophet, may Allah bless him and grant him peace. I will act as the Messenger of Allah acted." `Ali said the shahada and then he said, "We recognise your virtue Abu Bakr (and he mentioned their kinship from the Messenger of Allah, may Allah bless him and grant him peace, and their right)." Abu Bakr said, "By the One in whose hand my self is, the family of the Messenger of Allah, may Allah bless him and grant him peace, are dearer to me than joining my kin to me."
There is more of it in the ‘Book of Raids’ in the chapter on the raid of Khaybar in the ‘Sahih’ of al-Bukhari (book 64, chap. 38, pt. 5, p. 82). In ‘The Book of Bequests’ from the ‘Sahih’ of Al-Bukhari (book 55, chap. 32, pt. 3, p. 197) and ‘The Book of the Division’ of the fifth from it (book 57, chap. 3, pt. 4, p. 45) is the hadith of Abu’z Zinad from al-A’raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "My heirs will not divide a dinar. What I leave after the maintenance of my family and provision of my agent is sadaqa." In the Path of the Sunna (2:158), Ibn Taymiyya quoted the words of the Prophet, may Allah bless him and grant him peace, "We do not leave inheritance. What we leave is sadaqa." It is related from him by Abu Bakr, `Umar, `Uthman, `Ali, Talha, az-Zubayr, Sa`d, `Abdu’r-Rahman b. `Awf, al-`Abbas b. `Abdul Muttalib, the wives of the Prophet, may Allah bless him and grant him peace, and Abu Hurayra. The riwaya from those is firm in the Sahih volumes and the Musnads. He said before that (2:157), "Allah ta’ala guarded the Prophets from bequeathing this world so that that would not be a cause of suspicion for anyone wanting to attack their prophecy by saying that they sought this world and bequeathed it to their heirs." The heirs of the Prophet, may Allah bless him and grant him peace, also included his wives. One of them was `A'isha, the daughter of Abu Bakr. She was denied her portion by this prophetic hadith. If Abu Bakr had acted by his natural inclination, he would have wanted his daughter to inherit. In ‘The Book of the Division of the Fifth’ in the ‘Sahih’ of al-Bukhari (book 5, chap. 1, pt. 4, p.42) is the hadith of Ibn Shihab from `Urwa b. az-Zubayr that `A'isha stated that Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, asked Abu Bakr as-Siddiq after the death of the Messenger of Allah, may Allah bless him and grant him peace, to allot her inheritance to her from what the Messenger of Allah, may Allah bless him and grant him peace, left from what Allah had given him as booty. Abu Bakr said to her, "The Messenger of Allah, may Allah bless him and grant him peace, said, ‘We do not leave inheritance. What we leave is sadaqa." Abu Bakr refused her that and said, "I will not leave anything which the Messenger of Allah, may Allah bless him and grant him peace, did. I will do it. I fear that if I were to leave anything he did, I would be misguided."
In the same chapter in the ‘Sahih’ of al-Bukhari (pt. 4, pp. 42-44) in the hadith of Imam Malik b. Anas from Ibn Shihab from Malik b. `Aws b. al-Hadhathan an-Nasiri is that he said, "While I was sitting among my family when the sun was high, the messenger of `Umar b. al- Khattab said, ‘Respond to the Amir al-Mu’minin.’ I went with him. While I was sitting with him, his steward approached him. He said, ‘Yes’, giving them permission. Then he sat down. The steward approached him again after a short time and said, ‘Will you see `Ali and `Abbas?’ He said, ‘Yes’, giving them permission. They came in and greeted and sat down. `Abbas said, ‘Amir al-Mu’minin! Decide between me and this one.’ They were arguing about what Allah had given His Messenger, may Allah bless him and grant him peace, of booty from the Banu-n-Nadir. The group, `Uthman and his companions, said, ‘Amir al-Mu'minin!
Decide between then and free one of them from the other.’ `Umar said, ‘Gently! I ask you by Allah, by whose permission the heaven and the earth are established, do you know what the Messenger of Allah, may Allah bless him and grant him peace, said, "We do not leave inheritance. What we leave is sadaqa." meaning the Messenger of Allah himself?’ The group said, ‘That is what he said.’ He turned to `Ali and `Abbas and said, ‘I ask you by Allah, do you know that the Messenger of Allah, may Allah bless him and grant him peace, said that?’ They said, ‘That is what he said.’ Then he mentioned that he, may Allah bless him and grant him peace, used to spend on his family for the year from their property. Then he made what remained the property of Allah. He asked them to testify to that and they testified. Then he said, ‘Then Allah made His Prophet, may Allah bless him and grant him peace, die.’ Abu Bakr said ‘I am the guardian of the Messenger of Allah, may Allah bless him and grant him peace.’ He took it and acted as the Messenger of Allah, may Allah bless him and grant him peace, had acted. Allah knows that he was truthful in it, dutiful, right-guided, following the truth. Then Allah made Abu Bakr die. I am the guardian of the Messenger of Allah, may Allah bless him and grant him peace. I have taken it for two years of my command. I act concerning it by what the Messenger of Allah, may Allah bless him and grant him peace, did and do what Abu Bakr did about it. Allah knows that I am truthful concerning it, dutiful, right-guided, following the truth. Then you come to me and your words are the same and your business is the same. You come to me, `Abbas, asking me for your portion from your nephew. This one (meaning `Ali) comes to me to ask for his wife’s share from her father.
I told you, that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘We do not leave inheritance. What we leave is sadaqa.’ Since it is clear to me that I have made it over to you, I say, ‘If you wish, I will give it to you provided that you have the contract of Allah and His agreement that you will act concerning it according to how the Messenger of Allah, may Allah bless him and grant him peace, acted concerning it and by what Abu Bakr acted concerning it, and by what I have acted on it, since I was put in charge of it.’ If you say, ‘Give it to us,’ by that, I give it to you. I ask you by Allah, did I give them that?’ The group said, ‘Yes.’ Then he turned to `Ali and al-`Abbas and said, ‘I ask you by Allah, did I give you that?’ They said, ‘Yes.’ He said, ‘Will you demand from me to carry out other than that? By Allah, by whose permission the heaven and the earth is established, that is my only decision about it. If you are incapable of it, then give it to me. I will spare you from it.’"
Al-Bukhari related this hadith of Malik b. `Aws in ‘The Book of the Raids’ in the ‘Sahih’ (book 64, chap. 24, pt. 5, pp. 23-24) from the hadith of Shu`ayb from az-Zuhri from Malik b. `Aws in ‘The Book of Maintenance’ from his ‘Sahih’ (book 69, chap. 3, pt. 6, pp. 190-192) and in ‘The Book of Clinging to the Book and the Sunna’ in his ‘Sahih’ (book 96, cap. 5, pt. 8, pp. 146-147). Look at ‘The Book of the Shares of Inheritance’ in the ‘Sahih’ of al-Bukhari (book 5, chap. 3, pt. 8, pp. 3-5) and ‘The Musnad of Imam Ahmad’ (1:13, first edition, no. 77 &78, second edition.) Ibn Taymiyya said in the path of the Sunna (3:230) "Until Abu Bakr and `Umar gave from the property of Allah many times what the inheritance would have been to those who would have inherited it. He said, ‘He took a village from them which was not large. He did not take a city or a great village from them.’" Then he said, (3:231), "`Ali was appointed after that.
Fadak and other places were under his authority. He did not give any of the inheritance to the children of Fatima nor to the wives of the Prophet, may Allah bless him and grant him peace, nor to the children of al-`Abbas." In all of that, he was composed, with firm knowledge and position in the deen. Then he appointed `Umar his successor, so the baraka of Islam appeared. The true promise was carried out in the two khalifs It is the promise of Allah, the Mighty, the Exalted, in the sura of Light (24:55), "Allah has promised those of you who believe and do right actions that He will appoint you khalifs in the land as He has appointed those before you as khalifs and that He will make their deen firm for them which He has approved for them and He will give them security in exchange after their fear. They will serve Me and not associate anything with Me.
Whoever rejects after that, those are the deviants." The Islamic society, under the direction of these two khalifs, was the happiest society history has known because people from the rulers to the common people were dealing with each other by preferring others. One of them would be content with what would fulfil his needs and would expend from himself as much as he could bring out from it, striving to establish the truth in the earth and to make good between people universal.
The good man among them would meet a man who had evil inclinations towards him and he would continue with him until he numbed the elements of evil which attacked him and awakened in him the elements of good that were concealed, until he became one of the people of good. In those ascribing to Islam up until this very day, there are groups whose hearts are filled with malice, even towards Abu Bakr and `Umar, let alone those from whom Abu Bakr and `Umar sought help among the people of excellence and ihsan. From false reports, they fabricated personalities for them other than their real personalities, so that they are satisfied that they hate some people among them who deserved this hatred. For this reason, Islamic "history" is full of lies. There will be no new renaissance for the muslims unless they recognise the reality of their predecessors and take them as a model.
They will not realise the reality of their predecessors except by purifying Islamic history of what is attached to it. Then `Umar made it a council. `Abdu’r-Rahman b. `Awf removed himself from the business so that he could look and be careful about the one he should put forward. 27. In ‘The Book of the Virtues of the Companions’ in the ‘Sahih’ of al-Bukhari (book 62, chap. 8, pt. 4, pp. 204-207) is the hadith of `Amr b. Maymun, one of the students of Mu`adh and Ibn Mas`ud and one of the shaykhs of ash-Shu`bi and Sa`id b. Jibayr and their level. This hadith contains the news of the murder of the Amir al-Mu’minin, `Umar, and how `Umar made the khalifate a council between six with whom the Messenger of Allah, may Allah bless him and grant him peace, was pleased when he died and how `Abdu’r-Rahman removed himself from them. Then he came to the point where he advanced `Uthman. This hadith is the soundest thing of what is established in this subject and the most excellent. Then read what the shaykh al-Islam, Ibn Taymiyya wrote in ‘The Book of the Path of the Sunna’ (3:167-172), about the position of `Umar when he made it a matter of consultation. In it is fine right guidance as to the agreement, love and mutual help which existed between the Banu Hashim and Banu Umayya in the days of the Prophet, may Allah bless him and grant him peace.
Ibn Taymiyya quoted in (3:233-234) the words of Imam Ahmad, "People did not agree on any allegiance as they agreed on the allegiance to `Uthman. The Muslims appointed him after they had consulted each other for three days. They agreed, were in harmony and mutual love, all holding to the rope of Allah. Allah informed them and made them victorious by the guidance and the deen of the truth, with which He had sent His Prophet, and He helped them against the unbelievers. He opened the land of Syria and Iraq by means of them as well as some of Khorasan."
He advanced `Uthman. This was his opinion of Him: that he did not break a contract nor break an agreement nor embark on something disliked. He did not oppose a sunna. 28. How can one not have a good opinion of `Uthman when the Messenger of Allah, may Allah bless him and grant him peace, testified to the purity of his conduct and that he would have a good seal. The Prophet did not speak from passion. It is only a revelation revealed. Ibn Hajar said in the biography of `Uthman in the Isaba, "It has come from mutawatir directions that the Messenger of Allah, may Allah bless him and grant him peace, gave `Uthman the good news of the Garden and that he counted him among the people of the Garden and testified that he would be a martyr. The hadith which are related by mutawatir transmission about that from the Messenger of Allah, may Allah bless him and grant him peace, are not in doubt. Anyone who inclines to something other than what they indicate is content to fling himself into the gates of al-Jahim. At-Tirmidhi related by means of al-Harith b. `Abdu’r- Rahman from Talha, one of the ten who were given the good news of the Garden, that the Messenger of Allah, may Allah bless him and grant him peace, said "Each Prophet has a friend. My friend in the Garden is `Uthman." Ibn `Abdu’l-Barr said in the biography of `Uthman in the Isti’ab, "It is confirmed from the Prophet, may Allah bless him and grant him peace, that he said, ‘I asked my Lord that none of my in-laws would enter the Fire or go to it.’" Another testimony from the Messenger of Allah, may Allah bless him and grant him peace , about this excellent man is that he was one whose like would be hoped for by Abu Bakr and `Umar. Imam Muslim related in ‘The Book of the Virtues of the Companions’ from the ‘Sahih’ (book 44, chap. 26, pt. 4, p. 203) from Nafi`, that `Abdullah b. `Umar b. al- Khattab said, "In the time of the Prophet, may Allah bless him and grant him peace, we did not think anyone equal to Abu Bakr, then `Umar, then `Uthman. Then we would leave the Companions of the Prophet, may Allah bless him and grant him peace, and would not distinguish between them." It was said to al-Muhallab b. Abi Sufra, "Why was `Uthman called Dhu’n-Nurayn?" He said, "Because it is not known that anyone let down a curtain (to be alone) with two daughters of a prophet but him". Khaythama said in ‘The Virtues of the Companions’ from an-Nazzal b. Sabra al-`Amiri (one of those who took from Abu Bakr, `Uthman and `Ali, and he was one of the shaykhs of ash-Shu’bi, ad-Dahhak and their level), he said, "We said to `Ali, ‘We related from `Uthman.’ He said, ‘That is a man who is called Dhu’n-Nurayn in the Highest Assembly.’"
Ibn Mas`ud said when homage was paid to `Uthman at the time when he became khalif, "We have given homage to the best of us and we did not neglect." `Ali b. Abi Talib described him after his term had passed and said, "`Uthman was the closest of us to his kin and he was among those who believe, then are fearfully aware and do good. Allah loves those who do good." Salim b. `Abdullah b. `Umar b. al-Khattab related that his father said, "We censured `Uthman for some things for which we would not have censured `Umar." `Abdullah b. `Umar was an eye-witness to the khalifate of `Uthman from its beginning to its end. He was the strongest of people in clinging to the Muhammadan sunna. In spite of that, he testified that everything for which `Uthman was censured could have come from `Umar, his father. If that had been from `Umar, no one would have blamed him for it. Mubarak b. Faddala, the client of Zayd b. al-Khattab said, "I heard `Uthman speaking, ‘Oh people! Why do you take revenge on me? There has not been a day in which you do not divide up booty.’" Al-Hasan al-Basri said, "I saw the caller of `Uthman calling out, ‘Oh people, come in the morning for your gifts.’ They came and took them in full. ‘Oh people, come in the morning for your provision.’ They came and they took it in full, until by Allah, my ears heard, ‘Come in the morning for your clothes,’ and they took robes of honour. ‘Come in the morning for ghee and honey.’" Al-Hasan said, "Provision was abundant. There was much wealth and clear substance.
There was no believer on the earth who feared another believer, rather he loved him, helped him and was friendly to him. If the Ansar restrained themselves from selfishness, they would have had a lot of the gifts and provision that there were. However, they were not patient. They unsheathed the sword with those who unsheathed it and they sheathed it from the unbelievers and unsheathed it against the muslims. (That is related from him by Ibn `Abdu’l-Barr). Ibn Sirin, the twin and colleague of al-Hasan al-Basri, was also a contemporary of `Uthman, said, "There was much wealth in the time of `Uthman until a slavegirl was sold for her weight and a horse for 100,000 dinars and a palm tree for 1000 dirhams." `Abdullah b. `Umar b. al-Khattab was asked about `Ali and `Uthman. He said to the asker, "May Allah make you ugly! You ask about two men. Both of them are better than you and you want me to diminish one of them and elevate the other?" The Prophet, may Allah bless him and grant him peace, told that `Umar would be a martyr and that `Uthman would be a martyr and that he would have the Garden for the affliction which would strike him.
29. In ‘The Virtues of the Companions’ from the ‘Sahih’ of al-Bukhari (book 62, chap. 7, pt. 4, p. 202) is the hadith of Abu Musa al-Ash`ari who said, "The Prophet, may Allah bless him and grant him peace, entered a garden and commanded me to guard the door to the Garden. A man came to ask permission to enter. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Give him permission and give him the good news of the Garden.’ It was `Abu Bakr. Then another man came and asked for permission to enter. He said, ‘Give him permission and give him the good news of the Garden.’ It was `Umar. Then another came and asked permission. He was silent a moment and then said, ‘Give him permission and give him the good news of the Garden for an affliction which will strike him.’ That was `Uthman b. `Affan." (Look at the ‘Sahih’ of al-Bukhari, book 62, chap. 5 & 6, pt. 4, pp. 195-197) from the hadith of Abu Musa al-Ash`ari. Ibn Majah related in chapter 11 of the preface of ‘The Sunan’ (pt. 1, p. 28, Egyptian edition, 1313) from Muhammad b. Sirin, one of the Imams of the Tabi`un, from Ka`b b. `Ujra al-Balawi, the ally of the Ansar, one of those who were present at the umara of Hudaybiyya with the Messenger of Allah, may Allah bless him and grant him peace, in which the ayat of ransom was revealed (2:195). Ka`b b. `Ujra said, "The Messenger of Allah, may Allah bless him and grant him peace, mentioned sedition and said that it was near. A man with his head veiled passed by. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘On that day, this one will have guidance.’ I got up and went to him and it was `Uthman. Then I faced the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘This one?’ He said, ‘This one.’" In the Musnad of Ahmad (1:582, the first edition, no. 407, second edition) from Abu Sahla, the client of `Uthman (and he is a reliable Tabi`) that `Uthman said on the day of the House when he was surrounded, "The Messenger of Allah, may Allah bless him and grant him peace, took a pledge from me that I would be patient in it." The hadith is with at-Tirmidhi (4:324) by way of Wukay’. He said, "The hadith is Hasan-Sahih." In Ibn Majah (1:28) there are two hadith. One of them is by Abu Sahla, the client of `Uthman, the other is by `A’isha. Al-Hakam presented them in the two Sahih volumes (3:99) from `A’isha.
He married him to Ruqayya , the daughter of the Messenger of Allah, may Allah bless him and grant him peace. He was the first emigrant after Ibrahim the Khalil, may Allah bless him and grant him peace. He included him in the area of the ‘First who ...’
30. As-Suyuti and others of the `ulama before and after him have books which they wrote to name the individuals who preceded others to particular praise-worthy actions and other
things. They said. "`Uthman was the first to emigrate in the way of Allah in the first hijra to Abyssinia." His was a great knowledge which people gathered. Since his imamate is sound, then he was slain unjustly.
31.Iman Ahmad related in his Musnad (2:115, first edition, pt. 8, no. 5953, second edition) from `Abdullah b. `Umar b. al-Khattab who said, "The Messenger of Allah, may Allah bless him and grant him peace, mentioned sedition. A man passed by and he, may Allah bless him and grant him peace, said, ‘This veiled man will be killed unjustly on that day.’" `Abdullah b. `Umar said, "I looked and it was `Uthman b. `Affan.’" Shaykh Ahmad Shakir said, "at- Tirmidhi related the hadith (4:323) and his commentator quoted from Ibn Hajar that he said, ‘His isnad is sound.’" Al-Hakam related the like of it in the Mustadrak (3:102) from Murra b. Ka`b and considered it sound by the preconditions of the two shaykhs. Adh-Dhahabi agreed with him. So that Allah could carry out His command which is done. He did not declare a war.
32. i.e. Fighting the people of the qibla. As for his wars to elevate the word of Allah and spread the claim of the truth, he was the most active of anyone known in Islamic history. Nor put together an army.
33. i.e. To defend himself and to restrain those who acted unjustly against him. Nor rise to sedition.
34. He was the strongest of Allah’s creation in dislike of it and striving to constrict its scope and sparing the blood of the muslims, even if that would lead to him being a sacrifice for someone else. Nor call to homage.
35. It came in submission to him without him looking for it. Ibn Taymiyya said in the Path of the Sunna (3:164), "The Companions agreed on `Uthman, may Allah be pleased with him, because his appointment was the greatest in benefit and the least in corruption compared with other rulers." Then he said on the following page, "There is no doubt that there were none better than the six with whom the Messenger of Allah, may Allah bless him and grant him peace, was pleased, i.e. those whom `Umar had specified. If there was something disliked in each of them, others had things more disliked in them. This is why none better than him was appointed after `Uthman nor any better conduct. Nor did anyone among his likes and equals fight or contend with him.
36. The equals and likes of the Amir al-Mu’minin `Uthman were his brothers whom the Amir al-Mu'minin `Umar made part of the Council. As for those who obeyed `Abdullah b. Saba’ and his followers when they plunged into the snares of sedition, what is between them and the rank of the people of the Council is greater than what is between the nadir and the apex, rather it is greater than what is between good and evil. When evil has gratified them, they introduced it into the history of Islam by their stupidities and their shortsightedness. If its only result was that the movement of Islamic jihad stopped at what was beyond the borders of Islam for many years, that would have been enough of a wrong action and crime. Ibn Taymiyya said in ‘The Path of the Sunan’ (2:196), "None of the best muslims entered into the blood of `Uthman. They did not kill nor command that he be killed. He was slain by a group of those who make corruption in the earth from the rabble of the tribes and the people of seditions. `Ali, may Allah be pleased with him, said, "Oh Allah, curse the killers of `Uthman in the land and the sea, the flat and the mountains."
He did not hope for it for himself. There is no disagreement that no one should do it (i.e. murder) to someone other than `Uthman, so how could it be done to `Uthman, may Allah be pleased with him? They have named those who attacked him and we found that they were the people of personal desires with evil tricks between them and their designs.
37. Those groups who shared in the crime against Islam on the Day of the House had various ranks. There were those who were overcome by excess in the deen, so they thought errors were terrible and they committed crimes in their objection. There were those who inclined to Yemeni partisanship against the shaykhs of the Companions from Quraysh and they had no priority in Islam. They envied the people of Quraysh who had priority for the booty which they received by the Shari`a as a reward for their jihad and their victories. They wanted to have the same without precedence of jihad. These included those who wanted blood-money for the hudud of the Shari`a which had been carried out on some of their relations. They harboured an old feud and rancour in their hearts because of it. They included foolish people whom the Saba’ites gathered because of their weak intellects and compelled to sedition, corruption, and false beliefs. They included the one who was burdened by the goodness of `Uthman and his kindness towards him. He rejected the kindness of `Uthman for what he coveted and did not deserve in leadership and advancement because he grew up in his care.
They include those who were injured by `Uthman through some punishment for things which they did contrary to the adab of Islam. The punishment of the Shari`a made them angry at `Uthman If they had received a harsher one from `Umar, they would have been content with it and obeyed. They included those who were eager for leadership before they were ready for it, being deceived by deceptive intelligence or eloquence not nurtured by wisdom. They rebelled in order to make the business happen before its time. In general, the mercy on which the character of `Uthman was formed and which filled his heart made many envious of him.
They wanted to make his mercy a mount for their passions. Perhaps if I had the time, I could devote myself to the study of the personalities of those Kharijites who were against `Uthman and organise the sound known facts which we still have about them so that it would be lesson and instruction for the students of Islamic history. They were warned and rebuked.
38. The people of well-being, wisdom and pleasure among the notables of their cities and their `Ulama in Kufa, Basra, and Fustat warned them and forbade them. Then Mu`awiya warned them and forbade them in some sessions which he had with them in Syria in their journey to `Uthman as will come in the author’s discussion of their attack on Madina with the pretext of going on the Hajj. They turned their false Hajj into outrage against the khalif and shedding his forbidden blood near the grave of the Prophet, may Allah bless him and grant him peace. They stayed with `Abdu’r-Rahman b. Khalid b. al-Walid
39. ‘Abdu’r-Rahman b. Khalid b. al-Walid was the governor of Mu`awiya over Hums and that part of northern Syria around it up to the end of the Islam of Ibn `Umar. The hadith about their states will come when ash-Shibl al-Makhzumi took possession of them with talons like those of his father. and he threatened them until they repented.
40. They pretended that they had repented. "When they withdrew to their shaytans, they said, ‘We are with you.’" Then he sent them to `Uthman and they repented.
41. `Abdu’r-Rahman b. Khalid gave them a choice in going to `Uthman. The greatest of them, al-Ashtar an-Nakh`i, went. This is a story which we will mention in its place in this book. He gave them a choice and they chose to split up in the lands, so he sent them. When each had gone to what he chose, they organised the sedition and gathered the group together. They came to him....
42. i.e. To the Amir al-Mu'minin, `Uthman. ....all together. He looked at them from the wall of his house, warned them, reminded them and tried to make them cautious about his blood.
43. To make them cautious about something is to restrain them and forbid them by proof and luminous evidence. Talha came out weeping and cautioning the people. `Ali sent his sons.
44. So that they would both guard the Amir al-Mu'minin, `Uthman and defend him with arms if he so wished. People said to them,
45. i.e. The attackers said that they had spoken to `Ali, Talha and az-Zubayr. "You send to us saying, ‘Come against those who have altered the sunna of Allah.’
46. The attackers claimed that they had received letters from `Ali, Talha and az-Zubayr calling them to rebel against `Uthman by the claim that he had altered the sunna of Allah. The fact that `Ali, Talha and az-Zubayr denied that they wrote that will come. It is clear that the two groups were both truthful and that the Saba’ites who organised the sedition forged the letters which the rebelling attackers mentioned. When we come, this one sits in his house (meaning `Ali) and you come out....
العواصم القواصم
أبو بكر بن العربي
Death: 543H 1148
DEFENCE AGAINST DISASTER by QADI ABU BAKR IBN AL-`ARABI
Accurately Determining The Position Of The Companions After The Death Of The Prophet, May Allah Bless Him And Grant Him Peace AL-`AWASIM MIN AL-QAWASIM
23. At the front of those leaders were Abu `Ubayda `Amir b. `Abdullah b. al-Jarrah al-Fihri, `Amr b. al-`Asi as-Sahmi, Khalid b. al-Walid al-Makhzumi, Khalid b. Sa`id b. al-`Asir al- Umawi, Yazid b. Abi Sufyan, `Idrima b. Abi Jahl, al-Muhajir b. Abi Umayya, the brother of Umm Salama, Shurahbil b. Hasana, Mu`awiya b. Abi Sufyan, Suhayl b. `Amr al-`Amiri, the Khatib of Quraysh, al-Qa`qa` b. `Amr at-Tamimi, `Arfaja b. Harthama al-Bariqi, al-`Ala` b. al-Hadrami, the ally of the Banu Umayya, al-Muthanna b. Haritha ash-Shaybani and Hudhayfa b. Muhsin al-Ghatafani. At the head of his governors were `Attab b. Usayd al- Umawi, `Uthman b. al `As ath-Thaqafi, Ziyad b. Labid al-Ansari, Abu Musa al-Ash`ari, Mu`adh b. Jabal, Ya`la b. Munabbih, Jarir b. `Abdullah al-Bajili, `Iuad b. Ghanim, al-Walid b. `Uqba b. Abi Mu`ayt, `Abdullah b. Thawr, one of the Banu Ghawth and Suwayd b. Muqarrin al-Muzni.
He said to Fatima, `Ali and al-`Abbas, "The Messenger of Allah, may Allah bless him and grant him peace, said ‘We do not leave inheritance.What we leave is sadaqa.’" The Companions remembered that. 24. In ‘The Book of the Virtues of the Companions’ from the ‘Sahih’ of al-Bukhari (book 62, chapter 12, pt. 4, pp. 209-210) is the hadith of az-Zuhri from `Urwa b. az-Zubayr from `A'isha that Fatima sent to Abu Bakr to ask him for her inheritance from the Prophet, may Allah bless him and grant him peace, which was in Madina and Fadak and what remained of the fifth of Khaybar. Abu Bakr said, "The Messenger of Allah, may Allah bless him and grant him peace, said, ‘We do not leave inheritance. What we leave is sadaqa.’ The family of Muhammad have provision from this property (i.e. the property of Allah). They do not have more than that provision. By Allah, I will not change any of the sadaqat of the Prophet, may Allah bless him and grant him peace, which existed in the time of the Prophet, may Allah bless him and grant him peace. I will act as the Messenger of Allah acted." `Ali said the shahada and then he said, "We recognise your virtue Abu Bakr (and he mentioned their kinship from the Messenger of Allah, may Allah bless him and grant him peace, and their right)." Abu Bakr said, "By the One in whose hand my self is, the family of the Messenger of Allah, may Allah bless him and grant him peace, are dearer to me than joining my kin to me."
There is more of it in the ‘Book of Raids’ in the chapter on the raid of Khaybar in the ‘Sahih’ of al-Bukhari (book 64, chap. 38, pt. 5, p. 82). In ‘The Book of Bequests’ from the ‘Sahih’ of Al-Bukhari (book 55, chap. 32, pt. 3, p. 197) and ‘The Book of the Division’ of the fifth from it (book 57, chap. 3, pt. 4, p. 45) is the hadith of Abu’z Zinad from al-A’raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "My heirs will not divide a dinar. What I leave after the maintenance of my family and provision of my agent is sadaqa." In the Path of the Sunna (2:158), Ibn Taymiyya quoted the words of the Prophet, may Allah bless him and grant him peace, "We do not leave inheritance. What we leave is sadaqa." It is related from him by Abu Bakr, `Umar, `Uthman, `Ali, Talha, az-Zubayr, Sa`d, `Abdu’r-Rahman b. `Awf, al-`Abbas b. `Abdul Muttalib, the wives of the Prophet, may Allah bless him and grant him peace, and Abu Hurayra. The riwaya from those is firm in the Sahih volumes and the Musnads. He said before that (2:157), "Allah ta’ala guarded the Prophets from bequeathing this world so that that would not be a cause of suspicion for anyone wanting to attack their prophecy by saying that they sought this world and bequeathed it to their heirs." The heirs of the Prophet, may Allah bless him and grant him peace, also included his wives. One of them was `A'isha, the daughter of Abu Bakr. She was denied her portion by this prophetic hadith. If Abu Bakr had acted by his natural inclination, he would have wanted his daughter to inherit. In ‘The Book of the Division of the Fifth’ in the ‘Sahih’ of al-Bukhari (book 5, chap. 1, pt. 4, p.42) is the hadith of Ibn Shihab from `Urwa b. az-Zubayr that `A'isha stated that Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, asked Abu Bakr as-Siddiq after the death of the Messenger of Allah, may Allah bless him and grant him peace, to allot her inheritance to her from what the Messenger of Allah, may Allah bless him and grant him peace, left from what Allah had given him as booty. Abu Bakr said to her, "The Messenger of Allah, may Allah bless him and grant him peace, said, ‘We do not leave inheritance. What we leave is sadaqa." Abu Bakr refused her that and said, "I will not leave anything which the Messenger of Allah, may Allah bless him and grant him peace, did. I will do it. I fear that if I were to leave anything he did, I would be misguided."
In the same chapter in the ‘Sahih’ of al-Bukhari (pt. 4, pp. 42-44) in the hadith of Imam Malik b. Anas from Ibn Shihab from Malik b. `Aws b. al-Hadhathan an-Nasiri is that he said, "While I was sitting among my family when the sun was high, the messenger of `Umar b. al- Khattab said, ‘Respond to the Amir al-Mu’minin.’ I went with him. While I was sitting with him, his steward approached him. He said, ‘Yes’, giving them permission. Then he sat down. The steward approached him again after a short time and said, ‘Will you see `Ali and `Abbas?’ He said, ‘Yes’, giving them permission. They came in and greeted and sat down. `Abbas said, ‘Amir al-Mu’minin! Decide between me and this one.’ They were arguing about what Allah had given His Messenger, may Allah bless him and grant him peace, of booty from the Banu-n-Nadir. The group, `Uthman and his companions, said, ‘Amir al-Mu'minin!
Decide between then and free one of them from the other.’ `Umar said, ‘Gently! I ask you by Allah, by whose permission the heaven and the earth are established, do you know what the Messenger of Allah, may Allah bless him and grant him peace, said, "We do not leave inheritance. What we leave is sadaqa." meaning the Messenger of Allah himself?’ The group said, ‘That is what he said.’ He turned to `Ali and `Abbas and said, ‘I ask you by Allah, do you know that the Messenger of Allah, may Allah bless him and grant him peace, said that?’ They said, ‘That is what he said.’ Then he mentioned that he, may Allah bless him and grant him peace, used to spend on his family for the year from their property. Then he made what remained the property of Allah. He asked them to testify to that and they testified. Then he said, ‘Then Allah made His Prophet, may Allah bless him and grant him peace, die.’ Abu Bakr said ‘I am the guardian of the Messenger of Allah, may Allah bless him and grant him peace.’ He took it and acted as the Messenger of Allah, may Allah bless him and grant him peace, had acted. Allah knows that he was truthful in it, dutiful, right-guided, following the truth. Then Allah made Abu Bakr die. I am the guardian of the Messenger of Allah, may Allah bless him and grant him peace. I have taken it for two years of my command. I act concerning it by what the Messenger of Allah, may Allah bless him and grant him peace, did and do what Abu Bakr did about it. Allah knows that I am truthful concerning it, dutiful, right-guided, following the truth. Then you come to me and your words are the same and your business is the same. You come to me, `Abbas, asking me for your portion from your nephew. This one (meaning `Ali) comes to me to ask for his wife’s share from her father.
I told you, that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘We do not leave inheritance. What we leave is sadaqa.’ Since it is clear to me that I have made it over to you, I say, ‘If you wish, I will give it to you provided that you have the contract of Allah and His agreement that you will act concerning it according to how the Messenger of Allah, may Allah bless him and grant him peace, acted concerning it and by what Abu Bakr acted concerning it, and by what I have acted on it, since I was put in charge of it.’ If you say, ‘Give it to us,’ by that, I give it to you. I ask you by Allah, did I give them that?’ The group said, ‘Yes.’ Then he turned to `Ali and al-`Abbas and said, ‘I ask you by Allah, did I give you that?’ They said, ‘Yes.’ He said, ‘Will you demand from me to carry out other than that? By Allah, by whose permission the heaven and the earth is established, that is my only decision about it. If you are incapable of it, then give it to me. I will spare you from it.’"
Al-Bukhari related this hadith of Malik b. `Aws in ‘The Book of the Raids’ in the ‘Sahih’ (book 64, chap. 24, pt. 5, pp. 23-24) from the hadith of Shu`ayb from az-Zuhri from Malik b. `Aws in ‘The Book of Maintenance’ from his ‘Sahih’ (book 69, chap. 3, pt. 6, pp. 190-192) and in ‘The Book of Clinging to the Book and the Sunna’ in his ‘Sahih’ (book 96, cap. 5, pt. 8, pp. 146-147). Look at ‘The Book of the Shares of Inheritance’ in the ‘Sahih’ of al-Bukhari (book 5, chap. 3, pt. 8, pp. 3-5) and ‘The Musnad of Imam Ahmad’ (1:13, first edition, no. 77 &78, second edition.) Ibn Taymiyya said in the path of the Sunna (3:230) "Until Abu Bakr and `Umar gave from the property of Allah many times what the inheritance would have been to those who would have inherited it. He said, ‘He took a village from them which was not large. He did not take a city or a great village from them.’" Then he said, (3:231), "`Ali was appointed after that.
Fadak and other places were under his authority. He did not give any of the inheritance to the children of Fatima nor to the wives of the Prophet, may Allah bless him and grant him peace, nor to the children of al-`Abbas." In all of that, he was composed, with firm knowledge and position in the deen. Then he appointed `Umar his successor, so the baraka of Islam appeared. The true promise was carried out in the two khalifs It is the promise of Allah, the Mighty, the Exalted, in the sura of Light (24:55), "Allah has promised those of you who believe and do right actions that He will appoint you khalifs in the land as He has appointed those before you as khalifs and that He will make their deen firm for them which He has approved for them and He will give them security in exchange after their fear. They will serve Me and not associate anything with Me.
Whoever rejects after that, those are the deviants." The Islamic society, under the direction of these two khalifs, was the happiest society history has known because people from the rulers to the common people were dealing with each other by preferring others. One of them would be content with what would fulfil his needs and would expend from himself as much as he could bring out from it, striving to establish the truth in the earth and to make good between people universal.
The good man among them would meet a man who had evil inclinations towards him and he would continue with him until he numbed the elements of evil which attacked him and awakened in him the elements of good that were concealed, until he became one of the people of good. In those ascribing to Islam up until this very day, there are groups whose hearts are filled with malice, even towards Abu Bakr and `Umar, let alone those from whom Abu Bakr and `Umar sought help among the people of excellence and ihsan. From false reports, they fabricated personalities for them other than their real personalities, so that they are satisfied that they hate some people among them who deserved this hatred. For this reason, Islamic "history" is full of lies. There will be no new renaissance for the muslims unless they recognise the reality of their predecessors and take them as a model.
They will not realise the reality of their predecessors except by purifying Islamic history of what is attached to it. Then `Umar made it a council. `Abdu’r-Rahman b. `Awf removed himself from the business so that he could look and be careful about the one he should put forward. 27. In ‘The Book of the Virtues of the Companions’ in the ‘Sahih’ of al-Bukhari (book 62, chap. 8, pt. 4, pp. 204-207) is the hadith of `Amr b. Maymun, one of the students of Mu`adh and Ibn Mas`ud and one of the shaykhs of ash-Shu`bi and Sa`id b. Jibayr and their level. This hadith contains the news of the murder of the Amir al-Mu’minin, `Umar, and how `Umar made the khalifate a council between six with whom the Messenger of Allah, may Allah bless him and grant him peace, was pleased when he died and how `Abdu’r-Rahman removed himself from them. Then he came to the point where he advanced `Uthman. This hadith is the soundest thing of what is established in this subject and the most excellent. Then read what the shaykh al-Islam, Ibn Taymiyya wrote in ‘The Book of the Path of the Sunna’ (3:167-172), about the position of `Umar when he made it a matter of consultation. In it is fine right guidance as to the agreement, love and mutual help which existed between the Banu Hashim and Banu Umayya in the days of the Prophet, may Allah bless him and grant him peace.
Ibn Taymiyya quoted in (3:233-234) the words of Imam Ahmad, "People did not agree on any allegiance as they agreed on the allegiance to `Uthman. The Muslims appointed him after they had consulted each other for three days. They agreed, were in harmony and mutual love, all holding to the rope of Allah. Allah informed them and made them victorious by the guidance and the deen of the truth, with which He had sent His Prophet, and He helped them against the unbelievers. He opened the land of Syria and Iraq by means of them as well as some of Khorasan."
He advanced `Uthman. This was his opinion of Him: that he did not break a contract nor break an agreement nor embark on something disliked. He did not oppose a sunna. 28. How can one not have a good opinion of `Uthman when the Messenger of Allah, may Allah bless him and grant him peace, testified to the purity of his conduct and that he would have a good seal. The Prophet did not speak from passion. It is only a revelation revealed. Ibn Hajar said in the biography of `Uthman in the Isaba, "It has come from mutawatir directions that the Messenger of Allah, may Allah bless him and grant him peace, gave `Uthman the good news of the Garden and that he counted him among the people of the Garden and testified that he would be a martyr. The hadith which are related by mutawatir transmission about that from the Messenger of Allah, may Allah bless him and grant him peace, are not in doubt. Anyone who inclines to something other than what they indicate is content to fling himself into the gates of al-Jahim. At-Tirmidhi related by means of al-Harith b. `Abdu’r- Rahman from Talha, one of the ten who were given the good news of the Garden, that the Messenger of Allah, may Allah bless him and grant him peace, said "Each Prophet has a friend. My friend in the Garden is `Uthman." Ibn `Abdu’l-Barr said in the biography of `Uthman in the Isti’ab, "It is confirmed from the Prophet, may Allah bless him and grant him peace, that he said, ‘I asked my Lord that none of my in-laws would enter the Fire or go to it.’" Another testimony from the Messenger of Allah, may Allah bless him and grant him peace , about this excellent man is that he was one whose like would be hoped for by Abu Bakr and `Umar. Imam Muslim related in ‘The Book of the Virtues of the Companions’ from the ‘Sahih’ (book 44, chap. 26, pt. 4, p. 203) from Nafi`, that `Abdullah b. `Umar b. al- Khattab said, "In the time of the Prophet, may Allah bless him and grant him peace, we did not think anyone equal to Abu Bakr, then `Umar, then `Uthman. Then we would leave the Companions of the Prophet, may Allah bless him and grant him peace, and would not distinguish between them." It was said to al-Muhallab b. Abi Sufra, "Why was `Uthman called Dhu’n-Nurayn?" He said, "Because it is not known that anyone let down a curtain (to be alone) with two daughters of a prophet but him". Khaythama said in ‘The Virtues of the Companions’ from an-Nazzal b. Sabra al-`Amiri (one of those who took from Abu Bakr, `Uthman and `Ali, and he was one of the shaykhs of ash-Shu’bi, ad-Dahhak and their level), he said, "We said to `Ali, ‘We related from `Uthman.’ He said, ‘That is a man who is called Dhu’n-Nurayn in the Highest Assembly.’"
Ibn Mas`ud said when homage was paid to `Uthman at the time when he became khalif, "We have given homage to the best of us and we did not neglect." `Ali b. Abi Talib described him after his term had passed and said, "`Uthman was the closest of us to his kin and he was among those who believe, then are fearfully aware and do good. Allah loves those who do good." Salim b. `Abdullah b. `Umar b. al-Khattab related that his father said, "We censured `Uthman for some things for which we would not have censured `Umar." `Abdullah b. `Umar was an eye-witness to the khalifate of `Uthman from its beginning to its end. He was the strongest of people in clinging to the Muhammadan sunna. In spite of that, he testified that everything for which `Uthman was censured could have come from `Umar, his father. If that had been from `Umar, no one would have blamed him for it. Mubarak b. Faddala, the client of Zayd b. al-Khattab said, "I heard `Uthman speaking, ‘Oh people! Why do you take revenge on me? There has not been a day in which you do not divide up booty.’" Al-Hasan al-Basri said, "I saw the caller of `Uthman calling out, ‘Oh people, come in the morning for your gifts.’ They came and took them in full. ‘Oh people, come in the morning for your provision.’ They came and they took it in full, until by Allah, my ears heard, ‘Come in the morning for your clothes,’ and they took robes of honour. ‘Come in the morning for ghee and honey.’" Al-Hasan said, "Provision was abundant. There was much wealth and clear substance.
There was no believer on the earth who feared another believer, rather he loved him, helped him and was friendly to him. If the Ansar restrained themselves from selfishness, they would have had a lot of the gifts and provision that there were. However, they were not patient. They unsheathed the sword with those who unsheathed it and they sheathed it from the unbelievers and unsheathed it against the muslims. (That is related from him by Ibn `Abdu’l-Barr). Ibn Sirin, the twin and colleague of al-Hasan al-Basri, was also a contemporary of `Uthman, said, "There was much wealth in the time of `Uthman until a slavegirl was sold for her weight and a horse for 100,000 dinars and a palm tree for 1000 dirhams." `Abdullah b. `Umar b. al-Khattab was asked about `Ali and `Uthman. He said to the asker, "May Allah make you ugly! You ask about two men. Both of them are better than you and you want me to diminish one of them and elevate the other?" The Prophet, may Allah bless him and grant him peace, told that `Umar would be a martyr and that `Uthman would be a martyr and that he would have the Garden for the affliction which would strike him.
29. In ‘The Virtues of the Companions’ from the ‘Sahih’ of al-Bukhari (book 62, chap. 7, pt. 4, p. 202) is the hadith of Abu Musa al-Ash`ari who said, "The Prophet, may Allah bless him and grant him peace, entered a garden and commanded me to guard the door to the Garden. A man came to ask permission to enter. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Give him permission and give him the good news of the Garden.’ It was `Abu Bakr. Then another man came and asked for permission to enter. He said, ‘Give him permission and give him the good news of the Garden.’ It was `Umar. Then another came and asked permission. He was silent a moment and then said, ‘Give him permission and give him the good news of the Garden for an affliction which will strike him.’ That was `Uthman b. `Affan." (Look at the ‘Sahih’ of al-Bukhari, book 62, chap. 5 & 6, pt. 4, pp. 195-197) from the hadith of Abu Musa al-Ash`ari. Ibn Majah related in chapter 11 of the preface of ‘The Sunan’ (pt. 1, p. 28, Egyptian edition, 1313) from Muhammad b. Sirin, one of the Imams of the Tabi`un, from Ka`b b. `Ujra al-Balawi, the ally of the Ansar, one of those who were present at the umara of Hudaybiyya with the Messenger of Allah, may Allah bless him and grant him peace, in which the ayat of ransom was revealed (2:195). Ka`b b. `Ujra said, "The Messenger of Allah, may Allah bless him and grant him peace, mentioned sedition and said that it was near. A man with his head veiled passed by. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘On that day, this one will have guidance.’ I got up and went to him and it was `Uthman. Then I faced the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘This one?’ He said, ‘This one.’" In the Musnad of Ahmad (1:582, the first edition, no. 407, second edition) from Abu Sahla, the client of `Uthman (and he is a reliable Tabi`) that `Uthman said on the day of the House when he was surrounded, "The Messenger of Allah, may Allah bless him and grant him peace, took a pledge from me that I would be patient in it." The hadith is with at-Tirmidhi (4:324) by way of Wukay’. He said, "The hadith is Hasan-Sahih." In Ibn Majah (1:28) there are two hadith. One of them is by Abu Sahla, the client of `Uthman, the other is by `A’isha. Al-Hakam presented them in the two Sahih volumes (3:99) from `A’isha.
He married him to Ruqayya , the daughter of the Messenger of Allah, may Allah bless him and grant him peace. He was the first emigrant after Ibrahim the Khalil, may Allah bless him and grant him peace. He included him in the area of the ‘First who ...’
30. As-Suyuti and others of the `ulama before and after him have books which they wrote to name the individuals who preceded others to particular praise-worthy actions and other
things. They said. "`Uthman was the first to emigrate in the way of Allah in the first hijra to Abyssinia." His was a great knowledge which people gathered. Since his imamate is sound, then he was slain unjustly.
31.Iman Ahmad related in his Musnad (2:115, first edition, pt. 8, no. 5953, second edition) from `Abdullah b. `Umar b. al-Khattab who said, "The Messenger of Allah, may Allah bless him and grant him peace, mentioned sedition. A man passed by and he, may Allah bless him and grant him peace, said, ‘This veiled man will be killed unjustly on that day.’" `Abdullah b. `Umar said, "I looked and it was `Uthman b. `Affan.’" Shaykh Ahmad Shakir said, "at- Tirmidhi related the hadith (4:323) and his commentator quoted from Ibn Hajar that he said, ‘His isnad is sound.’" Al-Hakam related the like of it in the Mustadrak (3:102) from Murra b. Ka`b and considered it sound by the preconditions of the two shaykhs. Adh-Dhahabi agreed with him. So that Allah could carry out His command which is done. He did not declare a war.
32. i.e. Fighting the people of the qibla. As for his wars to elevate the word of Allah and spread the claim of the truth, he was the most active of anyone known in Islamic history. Nor put together an army.
33. i.e. To defend himself and to restrain those who acted unjustly against him. Nor rise to sedition.
34. He was the strongest of Allah’s creation in dislike of it and striving to constrict its scope and sparing the blood of the muslims, even if that would lead to him being a sacrifice for someone else. Nor call to homage.
35. It came in submission to him without him looking for it. Ibn Taymiyya said in the Path of the Sunna (3:164), "The Companions agreed on `Uthman, may Allah be pleased with him, because his appointment was the greatest in benefit and the least in corruption compared with other rulers." Then he said on the following page, "There is no doubt that there were none better than the six with whom the Messenger of Allah, may Allah bless him and grant him peace, was pleased, i.e. those whom `Umar had specified. If there was something disliked in each of them, others had things more disliked in them. This is why none better than him was appointed after `Uthman nor any better conduct. Nor did anyone among his likes and equals fight or contend with him.
36. The equals and likes of the Amir al-Mu’minin `Uthman were his brothers whom the Amir al-Mu'minin `Umar made part of the Council. As for those who obeyed `Abdullah b. Saba’ and his followers when they plunged into the snares of sedition, what is between them and the rank of the people of the Council is greater than what is between the nadir and the apex, rather it is greater than what is between good and evil. When evil has gratified them, they introduced it into the history of Islam by their stupidities and their shortsightedness. If its only result was that the movement of Islamic jihad stopped at what was beyond the borders of Islam for many years, that would have been enough of a wrong action and crime. Ibn Taymiyya said in ‘The Path of the Sunan’ (2:196), "None of the best muslims entered into the blood of `Uthman. They did not kill nor command that he be killed. He was slain by a group of those who make corruption in the earth from the rabble of the tribes and the people of seditions. `Ali, may Allah be pleased with him, said, "Oh Allah, curse the killers of `Uthman in the land and the sea, the flat and the mountains."
He did not hope for it for himself. There is no disagreement that no one should do it (i.e. murder) to someone other than `Uthman, so how could it be done to `Uthman, may Allah be pleased with him? They have named those who attacked him and we found that they were the people of personal desires with evil tricks between them and their designs.
37. Those groups who shared in the crime against Islam on the Day of the House had various ranks. There were those who were overcome by excess in the deen, so they thought errors were terrible and they committed crimes in their objection. There were those who inclined to Yemeni partisanship against the shaykhs of the Companions from Quraysh and they had no priority in Islam. They envied the people of Quraysh who had priority for the booty which they received by the Shari`a as a reward for their jihad and their victories. They wanted to have the same without precedence of jihad. These included those who wanted blood-money for the hudud of the Shari`a which had been carried out on some of their relations. They harboured an old feud and rancour in their hearts because of it. They included foolish people whom the Saba’ites gathered because of their weak intellects and compelled to sedition, corruption, and false beliefs. They included the one who was burdened by the goodness of `Uthman and his kindness towards him. He rejected the kindness of `Uthman for what he coveted and did not deserve in leadership and advancement because he grew up in his care.
They include those who were injured by `Uthman through some punishment for things which they did contrary to the adab of Islam. The punishment of the Shari`a made them angry at `Uthman If they had received a harsher one from `Umar, they would have been content with it and obeyed. They included those who were eager for leadership before they were ready for it, being deceived by deceptive intelligence or eloquence not nurtured by wisdom. They rebelled in order to make the business happen before its time. In general, the mercy on which the character of `Uthman was formed and which filled his heart made many envious of him.
They wanted to make his mercy a mount for their passions. Perhaps if I had the time, I could devote myself to the study of the personalities of those Kharijites who were against `Uthman and organise the sound known facts which we still have about them so that it would be lesson and instruction for the students of Islamic history. They were warned and rebuked.
38. The people of well-being, wisdom and pleasure among the notables of their cities and their `Ulama in Kufa, Basra, and Fustat warned them and forbade them. Then Mu`awiya warned them and forbade them in some sessions which he had with them in Syria in their journey to `Uthman as will come in the author’s discussion of their attack on Madina with the pretext of going on the Hajj. They turned their false Hajj into outrage against the khalif and shedding his forbidden blood near the grave of the Prophet, may Allah bless him and grant him peace. They stayed with `Abdu’r-Rahman b. Khalid b. al-Walid
39. ‘Abdu’r-Rahman b. Khalid b. al-Walid was the governor of Mu`awiya over Hums and that part of northern Syria around it up to the end of the Islam of Ibn `Umar. The hadith about their states will come when ash-Shibl al-Makhzumi took possession of them with talons like those of his father. and he threatened them until they repented.
40. They pretended that they had repented. "When they withdrew to their shaytans, they said, ‘We are with you.’" Then he sent them to `Uthman and they repented.
41. `Abdu’r-Rahman b. Khalid gave them a choice in going to `Uthman. The greatest of them, al-Ashtar an-Nakh`i, went. This is a story which we will mention in its place in this book. He gave them a choice and they chose to split up in the lands, so he sent them. When each had gone to what he chose, they organised the sedition and gathered the group together. They came to him....
42. i.e. To the Amir al-Mu'minin, `Uthman. ....all together. He looked at them from the wall of his house, warned them, reminded them and tried to make them cautious about his blood.
43. To make them cautious about something is to restrain them and forbid them by proof and luminous evidence. Talha came out weeping and cautioning the people. `Ali sent his sons.
44. So that they would both guard the Amir al-Mu'minin, `Uthman and defend him with arms if he so wished. People said to them,
45. i.e. The attackers said that they had spoken to `Ali, Talha and az-Zubayr. "You send to us saying, ‘Come against those who have altered the sunna of Allah.’
46. The attackers claimed that they had received letters from `Ali, Talha and az-Zubayr calling them to rebel against `Uthman by the claim that he had altered the sunna of Allah. The fact that `Ali, Talha and az-Zubayr denied that they wrote that will come. It is clear that the two groups were both truthful and that the Saba’ites who organised the sedition forged the letters which the rebelling attackers mentioned. When we come, this one sits in his house (meaning `Ali) and you come out....
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