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In the Name of God بسم الله

Crimes Of Uthman?

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This is taken from the book Peshawer Nights http://www.al-islam.org/peshawar

[shia Aalim]: "Ibn Khaldun, Ibn Khallikan, Ibn A'sam Kufi (it is also recorded in Siha-e-Sitta), Mas'udi in Muruju'dh-Dhahab, Volume I, page 435, Ibn Hadid in Sharhe Nahju'l-Balagha, Volume I, and others of your [sunni] ulema affirm that when Uthman Bin Affan became Caliph, he acted against the examples set by the Holy Prophet and also against the ways of Abu Bakr and Umar. Both sects agree that in the Consultative Council in which he was selected as Caliph Abdu'r-Rahman Bin Auf offered him allegiance based on the Book of Allah, the hadith of the Prophet, and the ways of Abu Bakr and Umar. One condition of his allegiance was that Uthman would not let the Bani Umayya interfere nor would he give them any authority. But when his position became secure, he violated these pledges. According to the Holy Qur'an and reliable hadith, to violate an agreement is a great sin. Your own [sunni] ulema say that Caliph Uthman broke his pledge. Throughout his caliphate he acted in contradiction to the way of Abu Bakr and Umar. He gave the Bani Umayya full authority over the people's lives and property."

[sunni Hafiz]: "In what way did he act against the teachings and practice of the Prophet and the ways of Abu Bakr and Umar?"

[shia Aalim]: "The famous traditionist, Mas'udi, in his Muruju'dh-Dhahab, Volume I, page 433, and other historians have recorded that Uthman built a sophisticated stone house with doors made of sandalwood. He accumulated great wealth, which he bestowed lavishly on the Umayyads and others. For instance, the religious levy (Khums) from Armenia, which was conquered during this time, was bestowed on the cursed Marwan without any religious sanction. He also gave him 100,000 dirhams from the Baitu'l-Mal (the public treasury). He gave 400,000 dirhams to Abdullah Bin Khalid, 100,000 dirhams to Hakam Bin Abi'l-As, who was cursed and banished by the Prophet, and 200,000 dirhams to Abu Sufyan (as recorded by Ibn Abi'l-Hadid in his Sharhe Nahju'l-Balagha, Volume I, page 68).

On the day he was murdered, his personal fortune amounted to 150,000 dinars and 20 million dirhams in cash. He owned property in Wadiu'l-Qura and Hunain valued at 100,000 dinars and huge herds of cattle, sheep, and camels. As a consequence of his actions, the leading Umayyads amassed great wealth at the expense of the people.

For a caliph of Islam to accumulate such wealth when many people were starving was certainly wrong. Moreover, this behavior was completely at variance with the ways of his companions, Abu Bakr and Umar. Uthman pledged in the Consultative Council that he would follow in their footsteps. Mas'udi in his Muruju'dh-Dhahab says about Caliph Uthman, that when Caliph Umar went with his son, Abdullah, to perform the Hajj (pilgrimage), their expenditure on the journey, both ways, was sixteen dinars. He told his son that they had been extravagant. If you compare the frugal ways of Umar with the lavish expenditures of Uthman, you will admit that the latter's way of life was contrary to his pledge at the Council.

Uthman also gave the Umayyads authority over the life and honor of the people. Consequently, disorder prevailed in Muslim lands. He appointed his favorites to high positions against the wishes of the Holy Prophet, Abu Bakr, and Umar. For instance, he gave high positions to his uncle, Hakam Bin As, and Hakam's son, Marwan, both of whom were banished and cursed by the Prophet."

[sunni Hafiz]: "Can you prove that they were cursed?"

[shia Aalim]: "There are two ways to prove that they were cursed. Allah called the Bani Umayya "The Accursed Tree" in the Qur'an (17:60). Imam Fakhru'd-Din Razi, Tabari, Qartabi, Nishapuri, Suyuti, Shawkani, Alusi, Ibn Abi Hatim, Khatib Baghdadi, Ibn Mardawaih, Hakim, Maqrizi, Baihaqi, and others of your ulema narrate from Ibn Abbas that the "Accursed Tree" in the Qur'an refers to the Umayya tribe. In a dream, the Prophet saw monkeys climbing up and down his pulpit (and driving men away from his mosque). When he woke, the Angel Gabriel revealed this verse and told the Prophet that the monkeys were the Bani Umayyads, who would usurp his caliphate after him. His place of prayer and pulpit would remain in their control for a thousand months. Imam Fakhru'd-Din Razi narrates from Ibn Abbas that the Prophet mentioned the name of Hakam Bin As. He is, therefore, accursed since he belongs to the Accursed Tree.

There are many hadith from Sunni sources about their being cursed. Hakim Nishapuri, in his Mustadrak, Volume IV, page 437 and Ibn Hajar Makki in Sawa'iq-e-Muhriqa, quote from Hakim the following hadith from the Prophet: "Verily, my family will shortly be dispersed and assassinated by my community. Bani Umayya, Bani Mughira, and Bani Makhzum are the most callous of our enemies." The Prophet said about Marwan, a child at that time, "This is a lizard, son of a lizard, a cursed one, son of a cursed one." Ibn Hajar relates from Umar bin Murratu'l-Jihni, Halabi in Siratu'l-Halabiyya, Volume I, page 337; Baladhuri in Ansab, Volume V, 126; Sulayman Balkhi in Yanabiu'l-Mawadda; Hakim

in Mustadrak, Volume IV, page 481; Damiri in Hayatu'l-Haiwan, Volume II, page 291; Ibn Asakir in his Ta'rikh; Imamu'l-Haram Muhyi'd-Din Tabari in Zakha'iru'l-Uqba, and others have narrated from Umar bin Murra that Hakam Bin As sought an interview with the Prophet. The Prophet, recognizing his voice, said: "Let him come in. Curse be on him and on his descendants, excepting those who believe, and they will be few."

Imam Fakhru'd-Din Razi, in Volume V of his Tafsir-e-Kabir, writing about the verse "The Accursed Tree..." and its meaning, refers to the statement of A'yesha, who said to Marwan: "Allah cursed your father when you were present in his semen; so you are also a part of him, who has been cursed by Allah." Allama Mas'udi says in his Muruju'dh-Dhahab, Volume I, page 435, that Marwan Bin Hakam was condemned and banished by the Prophet. He was exiled from Medina. He was not allowed to enter Medina during the caliphate of Abu Bakr and Umar, but when Uthman became caliph, he acted contrary to the teaching of the Holy Prophet, Abu Bakr, and Umar and allowed him to enter Medina. He kept him close to himself with all other Umayyads and showed them favor."

[Respected Sunni community member]: "Who was Hakam Bin Abi-l-As, and why was he banished by the Holy Prophet?"

[shia Aalim]: "Hakam Bin As was the uncle of Caliph Uthman. According to Tabari, Ibn Athir, and Baladhuri, who writes in Ansab, Volume V, page 17, he was the neighbor of the Prophet in the Age of Ignorance. He abused the Holy Prophet, particularly after the announcement of his prophethood. He walked behind the Prophet and ridiculed him by imitating his gestures. Even during prayers, he pointed towards him scornfully. After the Prophet cursed him, he remained in a paralytic condition permanently and eventually he lost his sanity. After the conquest of Mecca, he came to Medina and apparently embraced Islam, but he often insulted the Prophet. When he went to the Prophet's house, the Holy Prophet soon came out of his house and said, "No one should seek pardon on his behalf. Now he and his sons, Marwan and others, should leave Medina." Accordingly, the Muslims immediately banished him from Medina and drove him out to Ta'if. During the time of Abu Bakr and Umar, Uthman supported him, saying that he was his uncle and that he should be allowed to return to Medina. But the others did not accept this, saying that since he was cursed and banished by the Holy Prophet, they would not let him return.

When Uthman became caliph, he called all of them back. Although many people objected to it, Uthman showed his relatives and other favorites special favor. He made Marwan his assistant and chief officer of the court. He gathered round him many wicked people of the Umayyads and appointed them to high positions. The result was that, according to Umar's prediction, they were responsible for Uthman's fate. Among the people appointed by Uthman was Walid Bin Aqaba Bin Abi Mu'ith, who was sent to be the Governor of Kufa. According to the report of Mas'udi in Muruju'dh-Dhahab, Volume I, the Prophet said concerning Walid:

"Verily, he is one of those who will go to Hell." He openly indulged in sinful acts. According to the statement of Mas'udi in Muruju'dh-Dhahab, Abdu'l-Fida in his Ta'rikh, Suyuti in Ta'rikhu'l-Khulafa, page 104, Abu'l-Faraj in Aghani, Volume IV, page 128; Imam Ahmad bin Hanbal in Musnad, Volume I, page 42; Yaqubi in Ta'rikh, Volume II, page 142; Ibn Athir also in Usudu'l-Uqba, Volume V, page 91, and others said that, during his governorship in Kufa, Walid passed the whole night in self-indulgence. He came to the mosque for the dawn prayer intoxicated and offered four rak'ats of the morning prayer (instead of two) and then told the people: "What a pleasant morn! I would like to extend the prayer further if you consent." Some said that he vomited under the dome of the mosque which caused great annoyance to the people, who complained to Caliph Uthman. One of these well known people was Mu'awiya, who was made Governor of Syria. Walid was replaced by Sa'id Bin As as Governor of Kufa.

When people learned of the policies of Uthman, policies in contradiction to the teachings of the Prophet, they became furious. They took actions which eventually caused such serious results. Uthman was responsible for his murder because he did not consider the effects of his deeds. He rejected Ali's counsel and was misled by servile flatterers. Ibn Abi'l-Hadid quotes a conversation between Umar and Ibn Abbas in his Sharh Nahju'l-Balagha, Volume III, page 106. Caliph Umar said something about each of the six members of the Consultative Council and pointed out their defects. When the name of Uthman was mentioned, "After sighing three times, Umar said that if the caliphate reached Uthman, he would place the sons of Abi Mu'it (Umayyads) over the people. 'Then the Arabs will surely rise in rebellion against him and kill him.'"

Ibn Abi'l-Hadid agrees with Umar's assessment. When Uthman became caliph, he gathered round him the Bani Umayya. He appointed them as governors, and when they abused their authority, he looked the other way. Caliph Uthman did not even detach himself from Marwan. The people, seething with discontent, revolted against him and finally killed him.

It would be helpful if you would read the great History by Jarir Tabari, one of your eminent ulema, who wrote: "The Holy Prophet saw Abu Sufyan riding a donkey. Mu'awiya was pulling it from the front, and his son, Yazid, was pushing it from behind. The Prophet said, 'Curse be upon the rider, the puller, and the pusher.'" Your own prominent ulema, like Tabari and Ibn A'sam Kufi, faulted Caliph Uthman for not putting Abu Sufyan to death when the latter, in the open court, denied Islam, the wahi (revelation), and the presence of Gabriel. After giving Abu Sufyan a slight reproof, Uthman brushed the matter aside. I also ask you to consider Address 163 of the Nahju'l-Balagha, and the narration which Ibn Abi'l-Hadid in his Sharh Nahju'l-Balagha, Volume II, (printed in Egypt), page 582, quotes from Tabari's Ta'rikh-e-Kabir that some of the companions in various provinces wrote letters urging the people to declare Jihad (holy war) to protect themselves from Uthman's cruel oppression. In 34 A.H. people with complaints against officials appointed by Uthman came to Ali in Medina and asked him to intervene.

Ali went to Uthman and warned him about the horrible consequences of continuing his present policies. Ali said, "I tell you, for Allah's sake, let yourself not be a murdered leader of this community. It has been said that a leader of this community will be killed, after which the doors of bloodshed and murder will remain open until the Day of Resurrection." But Marwan and the Umayyad companions rejected Ali's advice. After Ali's departure, Uthman ordered people to gather in the mosque. He went to the pulpit and, instead of pacifying the people, he antagonized them further. The result was as Caliph Umar predicted: Uthman was killed by insurgents. Unlike Abu Bakr and Umar, who followed Ali's advice, Uthman rejected his warning and suffered the consequences.

Moreover, Uthman beat the companions who objected to his oppression. Among them was Abdullah Bin Mas'ud, who was a Hafiz, Qari (Qur'an reciter), treasurer of the public treasury, a scribe who recorded the revealed verses, and one of the chief companions of the Holy Prophet. He was held in high esteem by Abu Bakr and Umar, both of whom used to take counsel from him. Ibn Khaldun in his History commented that Caliph Umar insisted that Abdullah remain with him because he possessed complete knowledge of the Holy Qur'an and because the Prophet spoke highly of him. Ibn Abi'l-Hadid and others have written the same thing. Your ulema agree that when Uthman intended to compile the Holy Qur'an, he obtained all the copies from the scribes. He demanded the copy of the Holy Qur'an from Abdullah Bin Mas'ud also. Abdullah did not give it to him. Uthman himself went to his house and took the copy of the Holy Qur'an from him by force. Later, when Abdullah learned that, like other copies of the Holy Qur'an, his copy had been burnt, he was much aggrieved. In social and religious gatherings, he narrated the condemnatory hadith which he knew about Uthman. When this news reached Uthman, he had Ibn Mas'ud so severely beaten by his slaves that his teeth were broken, and he was confined to bed. After three days he succumbed to his injuries. Ibn Abi'l-Hadid writes in detail about these facts in Volume I, pages 67 and 226 of Sharh Nahju'l-Balagha (printed in Egypt) under "Ta'n VI," and goes on to say that Uthman went to see the ailing Abdullah. They talked together for some time. Uthman said, "O Abdu'r-Rahman! Pray to Allah for my forgiveness." Abdullah said, "I pray to Allah to take my right from you" (that is, that justice be done). When Abu Dharr, a close companion of the Holy Prophet, was banished to Rabba, Abdullah went to see him off. For this Abdullah was given forty lashes. So Abdullah insisted to Ammar Yasir that Uthman not be allowed to offer Abdullah's funeral prayers. Ammar Yasir agreed, and after Abdullah's death, he offered the funeral prayers along with a group of the companions. When Uthman learned of the funeral arrangement, he came to Abdullah's grave and asked Ammar why he had said the funeral prayers. He replied that he was constrained to do it because Abdullah had willed it.

Another example of Uthman's cruelty was his beating of Ammar Yasir. Ulema of both sects relate that when Umayyad oppression increased, some companions of the Prophet wrote to Uthman, asking him to relent. They said that if he continued to assist his cruel Umayyad Governors, he would not only be harming Islam, but he would himself be subjected to serious consequences. They asked Ammar Yasir to deliver the petition since Uthman himself had acknowledged Ammar's virtue. They had often heard Uthman say that the Prophet said that faith was blended with the flesh and blood of Ammar. So Ammar took the letter to Uthman. When he arrived, Uthman asked him, "Do you have business with me?" He replied: "I have no business of a personal nature. But a group of the Prophet's Companions has written in this letter some suggestions and advice for your welfare. They have sent them to you through me." After reading a few lines, Uthman threw the letter down. Ammar said: "It was not good of you. A letter from the companions of the Holy Prophet of Allah deserves respect. Why did you throw it on the ground? It would be proper for you to have read it and replied to it?" "You are lying!" Uthman shouted. Then he ordered his slaves to beat him, and Uthman himself kicked him in the stomach. He fell, unconscious; his relatives came and took him to the house of Ummu'l-Mu'minin Umm Salma (one of the Prophet's wives). From noon until midnight he remained unconscious. The tribes of Hudhail and Bani Makhzun turned against Uthman because of his cruelty to Abdullah Bin Mas'ud and Ammar Yasir.

Uthman was also cruel to Jandab Bin Junada, known as Abu Dharr Ghifari, one of the intimate companions of the Holy Prophet and a learned man. Great traditionists and historians of both sects have reported that this ninety-year-old man was unjustly exiled from place to place with utmost ignominy - from Medina to Syria, to Medina again, and then from Medina to the desert of Rabza. He rode on a naked camel accompanied by his only daughter. He died in Rabza in penury and neglect. Your prominent ulema and historians, including, Ibn Sa'd, in his Tabaqat, Volume IV, page 168; Bukhari in Sahih, Kitab-e-Zakat; Ibn Abi'l-Hadid in his Sharhe Nahju'l-Balagha, Volume I, page 240 and Volume II, pages 375-87, Yaqubi in his History, Volume II, page 148; Abu'l-Hasan Ali Bin Husain Mas'udi, the famous traditionist and historian of the fourth century in his Muruju'dh-Dhahab, Volume I, page 438, and many others have recorded Uthman's cruelty. It has been widely reported how he mistreated the pure-hearted Abu Dharr, the loved one of the Holy Prophet, and also how Abdullah Bin Mas'ud, the hafiz and recorder of Wahi, who was given forty lashes because he bid farewell to Abu Dharr Ghifari. Insulting treatment was likewise shown to Ali for the same reason."

[sunni Hafiz]: "If torment was inflicted on Abu Dharr, it was because of unworthy officials. Caliph Uthman, who was very kind and soft-hearted, was unaware of these events."

[shia Aalim]: Your defense of Caliph Uthman is contrary to facts. The anguish inflicted on Abu Dharr was due to the explicit orders of Uthman himself. To prove this fact, one need only refer to your own ulema. For instance, you may consult Ibn Athir's Nihaya, Volume I, and his Ta'rikh-e-Yaqubi, and particularly page 241 of Volume I of Sharhe Nahju'l-Balagha by Ibn Abi'l-Hadid. These scholars have recorded Uthman's letter to Mu'awiya. When Mu'awiya sent a malicious report against Abu Dharr from Syria, Uthman wrote to him, "Send Jundub (Abu Dharr) to me on an unsaddled camel, alone, with a harsh man driving it day and night." When he reached Medina, Abu Dharr's legs were bruised and bleeding. And yet your own ulema have recorded hadith saying that Abu Dharr was specifically mentioned by the Prophet as one whom all mankind must love. Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya, Volume I, page 172; Ibn Maja Qazwini in Sunan, Volume I; page 66; Sheikh Sulayman Balkhi Shafi'i in Yanabiu'l-Mawadda, Chapter 59, recording the fifth of forty hadith written in Sawa'iq Muhriqa by Ibn Hajar Makki as correct, having been taken from Tirmidhi and Hakim, as

narrated by Buraida, and he from his father; Ibn Hajar Asqalani in Isaba, Volume III, page 455; Tirmidhi in Sahih, Volume II, page 213; Ibn Abdi'l-Birr in Isti'ab, Volume II, page 557; Hakim in Mustadrak, Volume III, page 130; and Suyuti in Jam'u's-Saghir have recorded that the Holy Prophet said: "Allah has ordered me to love four people; and He has informed me that He also loves them." The people said, "O Prophet of Allah! Let us know their names." The Holy Prophet said, "They are Ali, Abu Dharr, Miqdad, and Salman." Would justice allow such loved ones of Allah to be treated so cruelly and call that treatment kindness?"

[sunni Hafiz]: "Historians have reported that Abu Dharr was a disturbing figure. He carried on relentless propaganda in Syria in favor of Ali, drew the attention of the Syrians to Ali's rank, and said that he had heard the Holy Prophet saying that Ali was his successor. Because he called the others usurpers and said that Ali was the rightful caliph appointed by Allah, Caliph Uthman, to preserve unity and avoid disturbances, had to call him from Syria. If a man attempts to cause dissension among the people, it is the duty of the caliph to remove him from the area. "

[shia Aalim]: "If a man speaks the truth, is it fair to exile him and torture him because he does so? Does Islam allow us to force old men to ride a thin, unsaddled camel, driven fiercely by a hot-tempered slave, without stopping for rest, so that he reaches his destination bruised and bloody? Does this indicate soft-heartedness? Apart from that, if Uthman wanted to maintain unity and avoid disturbances, why didn't he remove the miscreant Umayyads, like Marwan, who was cursed and banished by the Holy Prophet and the heretic, Walid, an exposed sinner who offered prayers while drunk and who vomited under the arch of the mosque? Why didn't he remove the corrupt politicians from his government, men who oppressed the people, who finally rebelled and murdered Uthman. "

[sunni Hafiz]: "How can you say that Abu Dharr spoke the truth? How do you know that what he said was based on correct knowledge and that he did not fabricate hadith in the name of the Holy Prophet ? "

[shia Aalim]: "We say so because the Holy Prophet himself testified to Abu Dharr's veracity. Your own ulema have written that the Prophet said: "Abu Dharr among my people is like Jesus among the Bani Isra'il in truthfulness, devotion, and piety." Muhammad Bin Sa'd, one of the high-ranking ulema and traditionists of your sect, in Tabaqat, Volume IV, pages 167, 168; Ibn Abdu'l-Birr in Isti'ab, Volume I, Chapter of Jundab, page 84; Tirmidhi in Sahih, Volume II, page 221; Hakim in Mustadrak, Volume III, page 342; ibn Hajar in Isaba, Volume III, page 622 Muttaqi Hindi in Kanzu'l-Ummal, Volume VI, page 169; Imam Ahmad bin Hanbal in Musnad, Volume II, page 163 and 175; Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, Volume I, page 241; from Mahidi; Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya and the author of Lisanu'l-Arab, on the basis of several authorities have related that the Holy Prophet said: "The earth has not borne nor has the sky covered, a man more truthful than Abu Dharr."

If the Holy Prophet confirms the truthfulness of a man, we can be certain that that man spoke the truth. Nor does Allah call that person his loved one who is a liar. If there were a single instance of Abu Dharr telling lies, the early ulema of your sect would have recorded it, as they have concerning Abu Huraira and others. The Prophet testified to his righteousness and also predicted his torture. Hafiz Abu Nu'aim Isfahani, in his Hilyatu'l-Auliya, Volume I, page 162, narrates from his own sources that Abu Dharr said that he was standing before the Prophet when the latter said to him: "'You are a pious man; soon after me you will suffer a calamity.' I asked: 'In the way of Allah?' He said, 'Yes in the way of Allah!' I said: 'I welcome Allah's command!'" Surely the suffering the venerable companion Abu Dharr endured in the desert by the order of Mu'awiya, Uthman, and their Bani Umayya was the same calamity predicted by the Holy Prophet.

I really wonder at your self-contradictory statements. On the one hand you narrate the hadith from the Prophet that "All my companions are like stars; if you follow any one of them, you will be rescued." On the other hand, when one of the most venerable companions of the Holy Prophet is tortured and dies in misery, you defend the offender! You should either disprove the statements of your own ulema, or admit that the attributes mentioned in the verse under consideration do not relate to those who brutalized the revered companions of the Holy Prophet."

[sunni Hafiz]: "Abu Dharr chose to go to Rabza of his own free will."

[shia Aalim]: "Such statements reflect attempts of your fanatical ulema to conceal the misdeeds of their elders. Abu Dharr's forced banishment to Rabza is commonly acknowledged. As an example, I will confine myself to quoting one narration, which has been recorded by Imam Ahmad Bin Hanbal in Musnad, Volume V page 156, Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, Volume I, page 241, and Waqidi in his History from Abu'l-Aswad Du'ili.

Abu Dharr was asked about his journey to Rabna. Abu Dharr said that he was forcibly exiled and sent to the wilderness. He continued: "The Holy Prophet informed me about this. One day I fell asleep in the mosque. The Prophet came and asked me why I was sleeping in the mosque. I said that I fell asleep inadvertently. He asked me what I would do if I were banished from Medina. I said I would go to the holy land of Syria. He asked me what I would do if I were banished from there, too. I said I would come back to the mosque. He again asked me what I would do if I were turned out from here also. I said I would draw the sword and fight. He asked me if he should tell me something which would be to my benefit. When I said 'Yes,' he said to me: 'Go to whatever place they take you.' So I listened to what he said, and I obeyed him. After this Abu Dharr said, 'By Allah, when Uthman will go before Allah, he will stand a sinner regarding my case.'"

Edited by ShababAlMahdi

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He was the cousin of Abu sufiyan and gave the leadership of Shaan to him in his era and the batttle continued

Is it not enough that he has usurped the right of ali as and was in the troop of the killers of lady Zehra sa

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