Conclusion

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Conclusion

All praise is for Allah, by Whose grace good deeds are accomplished. May abundant peace and salutation be upon the Seal of the Prophets, our Prophet Muhammad salla Llahu ‘alayhi wa sallam, and upon his family and Companions.

Thereafter: The most important findings that have emerged from this research are:

1. It has been authentically reported from the Prophet salla Llahu ‘alayhi wa sallam that he informed of the occurrence of a tribulation wherein ‘Uthman radiya Llahu ‘anhu would be killed, that he called upon people to stand with him when it erupts, that he specified the time of its occurrence, and that ‘Uthman radiya Llahu ‘anhu and his companions will be on the truth and guidance.
2. He indicated to the enormity of this fitnah, even linking it to his death and the tribulation of al Dajjal, that whoever survived it would be saved, and that ‘Uthman radiya Llahu ‘anhu would be martyred in it while being on the truth, patiently enduring death, which will be granted to him through martyrdom. After this martyrdom, he would be transferred to eternal Jannat.
3. The Prophet salla Llahu ‘alayhi wa sallam informed ‘Uthman radiya Llahu ‘anhu of the occurrence of this fitnah and that he would be asked to resign from the Caliphate, and ordered him not to do so.
4. The Prophet salla Llahu ‘alayhi wa sallam explained the enormity of this fitnah, that whoever survives it will be saved. This includes those who witnessed it and those who did not. The salvation of those who did not witness it is by not delving into it falsely.
5. The sources that reported faults attributed to ‘Uthman radiya Llahu ‘anhu include those that are authentically attributed to those who rebelled against him, and those that are not. Among them are those that are well known, however, I have not found any chain for them. Furthermore, these three types of faults are, in reality, either his virtues, fabricated, or ijtihad from him for which he will be rewarded.
6. The figure Ibn Saba’ is a real personality, proven by authentic narrations. It is not proven through solitary narrations of Saif ibn ‘Umar al Tamimi only, but rather, others have narrated it with both authentic and weak chains.
7. It is incumbent to be cautious when discussing ‘Uthman’s radiya Llahu ‘anhu stances during the fitnah, because the Prophet salla Llahu ‘alayhi wa sallam instructed him to take certain stances when this fitnah occurred, only a small portion of which has reached us.
8. The belief of the predecessors regarding the Companions radiya Llahu ‘anhum was not to delve into the disputes that arose among them, except when an innovator appears who falsely disparages them. In that case, it is necessary to defend them with truth and justice.
9. Allah subhanahu wa ta ‘ala is not pleased with any of His creation unless He knows that they will meet Him in a manner pleasing to Him. Since the Companions were such that Allah was pleased with them, their end will inevitably be good, and this is what actually happened.
10. ‘Uthman radiya Llahu ‘anhu did everything in his capacity to surpress the fitnah from the time of the arrival of the people of the cities, until he opened the door and the assassin entered and killed him.
11. The Companions radiya Llahu ‘anhum did everything in their power to defend ‘Uthman radiya Llahu ‘anhu on the Day of the House. However, he prevented them, in fact, he was severe in preventing them from doing so. He stood between them and their desire to defend him. Since he was their leader and their obedience to him was obligatory, they carried out his command and did not fight the rebels, being despaired of his permission to defend him.
12. Among the reasons for ‘Uthman’s radiya Llahu ‘anhu refusal to fight were:
    • His knowledge that this rebellion would end in his death, as the Prophet salla Llahu ‘alayhi wa sallam had informed him of this.
    • His unwillingness to be the first of the Prophet’s salla Llahu ‘alayhi wa sallam followers to shed blood among his Ummah.
    • His knowledge that the rebels wanted no one but him, therefore, he disliked to protect himself through the believers, preferring to protect them through himself.
    • His adherence to the advice of ‘Abdullah ibn Salam radiya Llahu ‘anhu to refrain from fighting.
13. No violent fighting took place on the Day of the House. Rather, a minor skirmish occurred, resulting in the wounding of al Hasan ibn ‘Ali radiya Llahu ‘anhuma. As a result, he was carried from the house.
14. ‘Uthman radiya Llahu ‘anhu saw in a dream—on the last day of his life—the Prophet salla Llahu ‘alayhi wa sallam, with Abu Bakr and ‘Umar ibn al Khattab, saying to him, “O ‘Uthman, break your fast with us.” He began fasting, and expelled those who had been with him in the house who wanted to defend him. Then, he placed the Qur’an in front of him, ordered the door to be opened, and began to recite the Qur’an. A black man from Egypt, nicknamed Jabalah (due to his dark complexion), entered upon him (who could possibly be the Jew, ‘Abdullah ibn Saba’) and killed him.
15. None of the Companions participated in instigating against ‘Uthman radiya Llahu ‘anhu, let alone his murder. Everything reported regarding this is through weak chains.
16. Muhammad ibn Abi Bakr did not participate in the instigation to kill ‘Uthman radiya Llahu ‘anhu, nor in his murder. Everything reported that accuses him of this is false and baseless.
17. He was killed on Friday morning, corresponding to the middle of the days of Tashriq (the twelfth of Dhu al Hijjah), 35 AH.
18. His age at the time of his murder was eighty-two years, according to the most preferred view.
19. His murder brought about many tribulations and trials, from which the Muslim Ummah continues to suffer to this day.
20. Most contemporary writings about the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu are not reliable, because of the lack of selection of authentic narrations by their authors in constructing a historical image of the fitnah. They often rely on weak narrations narrated by weak narrators. Moreover, they do not attribute the information to their sources.
21. The narrations of Muhammad ibn ‘Umar al Waqidi, regarding the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu, contain many fabrications and—in most cases—contradict authentic narrations. They reflect a distorted picture of the fitnah and display incorrect positions of the Companions radiya Llahu ‘anhum.
22. The narrations of Saif ibn ‘Umar al Tamimi regarding the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu are a collection of uninterrupted narrations, from which Saif omits the chain, then narrates them through a number of his sheikhs, sometimes reaching up to four sheikhs. These narrations of Saif are not free of criticism of some of the Companions and accusing them of things they are innocent of. Sometimes they are moderate, revealing the correct image of their positions.
23. Rebelling against the Imam of the Muslims brings many harms and results in many evils. Those who rebelled against ‘Uthman radiya Llahu ‘anhu portrayed that they desired reform and to spare Muslims the evils, which they claimed had appeared during his Caliphate. Today, we examine what they portrayed, what they did, and what they claimed to aspire. Which of those alleged goals were achieved? What happened to the Islamic community during that period in terms of opening the door to evil and strife? What did the Muslims gain from their rebellion? Then, what negative consequences did it have for Islam in general, until our time? Those with hearts and insight should take heed and perhaps they will come to their senses. They were a small, malicious, disgruntled, and vengeful faction, the likes of whom are found in every era, and the image is repeated. They rebel against the rulers for personal gains, personal hatred, and blinding jealousy, due to wild passion. May Allah protect the Muslims from the evils of those who destroy Islam to achieve personal interests.

Even if, at some point, a ruler commits some errors, as those who rebelled against ‘Uthman radiya Llahu ‘anhu claimed, then rebelling against him is not permissible according to the Shari’ah. Rebelling against him results in evil consequences that are more severe and outweigh those alleged evils.

 

May Allah have mercy on the scholars from our predecessors, who followed tradition, emulating the teachings of the Prophet salla Llahu ‘alayhi wa sallam, when he said:

 

اسمعوا وأطيعوا ولو تأمر عليكم عبد حبشي كأن رأسه زبيبة

Listen and obey, even if an Abyssinian slave, whose head is like a raisin, is appointed over you.

 

The Prophet salla Llahu ‘alayhi wa sallam also stated:

 

أطع الإمام وإن أخذ مالك وجلد ظهرك

Obey the leader, even if he takes your wealth and whips your back.

 

May Allah have mercy on them as they say:

 

ونرى الصلاة خلف كل بر وفاجر …..

We believe in performing Salah behind every righteous and sinful person…

 

These venerable scholars from among the predecessors warned against and forbade rebelling against the Imam, even if he were unjust. Then how about rebelling against him due to differences with him on matters of ijtihad, where he is correct and it is a field of ijtihad where even if the mujtahid errs, he is rewarded?

Islam has warned against rebelling against the Imam, as rebelling against him results in tribulations, trials, malice, and the destruction of faith. It also sets Islam and Muslims back many years, wasting the extensive efforts made in its cause.

They commanded adherence to al Jama’ah (the Muslim community), refraining from breaking away from obedience, and being loyal to the ruler and obeying him in matters that do not constitute sin. In fact, they made this the core of correct belief. Ibn Taymiyyah emphasised this in a grand principle entitled, “A grand principle on the obligation of obedience to Allah, His Messenger, and the rulers,” wherein he assembled verses, ahadith, and transmissions from the pious predecessors regarding this subject.^[1]

 

---

^[1]  It was published within Majmu’ al Fatawa, 35/5-17. Then Dr. ‘Abdur Razzaq ibn ‘Abdul Muhsin al ‘Abbad al Badr extracted it, researched it, and inserted a valuable preface to it that increased the benefit of the book. It was printed several times. Al Jami’ah al Islamiyyah reprinted it. May Allah reward everyone with the best of rewards.

BACK⇒ Return to Table of contents

 

Conclusion

All praise is for Allah, by Whose grace good deeds are accomplished. May abundant peace and salutation be upon the Seal of the Prophets, our Prophet Muhammad salla Llahu ‘alayhi wa sallam, and upon his family and Companions.

Thereafter: The most important findings that have emerged from this research are:

1. It has been authentically reported from the Prophet salla Llahu ‘alayhi wa sallam that he informed of the occurrence of a tribulation wherein ‘Uthman radiya Llahu ‘anhu would be killed, that he called upon people to stand with him when it erupts, that he specified the time of its occurrence, and that ‘Uthman radiya Llahu ‘anhu and his companions will be on the truth and guidance.
2. He indicated to the enormity of this fitnah, even linking it to his death and the tribulation of al Dajjal, that whoever survived it would be saved, and that ‘Uthman radiya Llahu ‘anhu would be martyred in it while being on the truth, patiently enduring death, which will be granted to him through martyrdom. After this martyrdom, he would be transferred to eternal Jannat.
3. The Prophet salla Llahu ‘alayhi wa sallam informed ‘Uthman radiya Llahu ‘anhu of the occurrence of this fitnah and that he would be asked to resign from the Caliphate, and ordered him not to do so.
4. The Prophet salla Llahu ‘alayhi wa sallam explained the enormity of this fitnah, that whoever survives it will be saved. This includes those who witnessed it and those who did not. The salvation of those who did not witness it is by not delving into it falsely.
5. The sources that reported faults attributed to ‘Uthman radiya Llahu ‘anhu include those that are authentically attributed to those who rebelled against him, and those that are not. Among them are those that are well known, however, I have not found any chain for them. Furthermore, these three types of faults are, in reality, either his virtues, fabricated, or ijtihad from him for which he will be rewarded.
6. The figure Ibn Saba’ is a real personality, proven by authentic narrations. It is not proven through solitary narrations of Saif ibn ‘Umar al Tamimi only, but rather, others have narrated it with both authentic and weak chains.
7. It is incumbent to be cautious when discussing ‘Uthman’s radiya Llahu ‘anhu stances during the fitnah, because the Prophet salla Llahu ‘alayhi wa sallam instructed him to take certain stances when this fitnah occurred, only a small portion of which has reached us.
8. The belief of the predecessors regarding the Companions radiya Llahu ‘anhum was not to delve into the disputes that arose among them, except when an innovator appears who falsely disparages them. In that case, it is necessary to defend them with truth and justice.
9. Allah subhanahu wa ta ‘ala is not pleased with any of His creation unless He knows that they will meet Him in a manner pleasing to Him. Since the Companions were such that Allah was pleased with them, their end will inevitably be good, and this is what actually happened.
10. ‘Uthman radiya Llahu ‘anhu did everything in his capacity to surpress the fitnah from the time of the arrival of the people of the cities, until he opened the door and the assassin entered and killed him.
11. The Companions radiya Llahu ‘anhum did everything in their power to defend ‘Uthman radiya Llahu ‘anhu on the Day of the House. However, he prevented them, in fact, he was severe in preventing them from doing so. He stood between them and their desire to defend him. Since he was their leader and their obedience to him was obligatory, they carried out his command and did not fight the rebels, being despaired of his permission to defend him.
12. Among the reasons for ‘Uthman’s radiya Llahu ‘anhu refusal to fight were:
    • His knowledge that this rebellion would end in his death, as the Prophet salla Llahu ‘alayhi wa sallam had informed him of this.
    • His unwillingness to be the first of the Prophet’s salla Llahu ‘alayhi wa sallam followers to shed blood among his Ummah.
    • His knowledge that the rebels wanted no one but him, therefore, he disliked to protect himself through the believers, preferring to protect them through himself.
    • His adherence to the advice of ‘Abdullah ibn Salam radiya Llahu ‘anhu to refrain from fighting.
13. No violent fighting took place on the Day of the House. Rather, a minor skirmish occurred, resulting in the wounding of al Hasan ibn ‘Ali radiya Llahu ‘anhuma. As a result, he was carried from the house.
14. ‘Uthman radiya Llahu ‘anhu saw in a dream—on the last day of his life—the Prophet salla Llahu ‘alayhi wa sallam, with Abu Bakr and ‘Umar ibn al Khattab, saying to him, “O ‘Uthman, break your fast with us.” He began fasting, and expelled those who had been with him in the house who wanted to defend him. Then, he placed the Qur’an in front of him, ordered the door to be opened, and began to recite the Qur’an. A black man from Egypt, nicknamed Jabalah (due to his dark complexion), entered upon him (who could possibly be the Jew, ‘Abdullah ibn Saba’) and killed him.
15. None of the Companions participated in instigating against ‘Uthman radiya Llahu ‘anhu, let alone his murder. Everything reported regarding this is through weak chains.
16. Muhammad ibn Abi Bakr did not participate in the instigation to kill ‘Uthman radiya Llahu ‘anhu, nor in his murder. Everything reported that accuses him of this is false and baseless.
17. He was killed on Friday morning, corresponding to the middle of the days of Tashriq (the twelfth of Dhu al Hijjah), 35 AH.
18. His age at the time of his murder was eighty-two years, according to the most preferred view.
19. His murder brought about many tribulations and trials, from which the Muslim Ummah continues to suffer to this day.
20. Most contemporary writings about the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu are not reliable, because of the lack of selection of authentic narrations by their authors in constructing a historical image of the fitnah. They often rely on weak narrations narrated by weak narrators. Moreover, they do not attribute the information to their sources.
21. The narrations of Muhammad ibn ‘Umar al Waqidi, regarding the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu, contain many fabrications and—in most cases—contradict authentic narrations. They reflect a distorted picture of the fitnah and display incorrect positions of the Companions radiya Llahu ‘anhum.
22. The narrations of Saif ibn ‘Umar al Tamimi regarding the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu are a collection of uninterrupted narrations, from which Saif omits the chain, then narrates them through a number of his sheikhs, sometimes reaching up to four sheikhs. These narrations of Saif are not free of criticism of some of the Companions and accusing them of things they are innocent of. Sometimes they are moderate, revealing the correct image of their positions.
23. Rebelling against the Imam of the Muslims brings many harms and results in many evils. Those who rebelled against ‘Uthman radiya Llahu ‘anhu portrayed that they desired reform and to spare Muslims the evils, which they claimed had appeared during his Caliphate. Today, we examine what they portrayed, what they did, and what they claimed to aspire. Which of those alleged goals were achieved? What happened to the Islamic community during that period in terms of opening the door to evil and strife? What did the Muslims gain from their rebellion? Then, what negative consequences did it have for Islam in general, until our time? Those with hearts and insight should take heed and perhaps they will come to their senses. They were a small, malicious, disgruntled, and vengeful faction, the likes of whom are found in every era, and the image is repeated. They rebel against the rulers for personal gains, personal hatred, and blinding jealousy, due to wild passion. May Allah protect the Muslims from the evils of those who destroy Islam to achieve personal interests.

Even if, at some point, a ruler commits some errors, as those who rebelled against ‘Uthman radiya Llahu ‘anhu claimed, then rebelling against him is not permissible according to the Shari’ah. Rebelling against him results in evil consequences that are more severe and outweigh those alleged evils.

 

May Allah have mercy on the scholars from our predecessors, who followed tradition, emulating the teachings of the Prophet salla Llahu ‘alayhi wa sallam, when he said:

 

اسمعوا وأطيعوا ولو تأمر عليكم عبد حبشي كأن رأسه زبيبة

Listen and obey, even if an Abyssinian slave, whose head is like a raisin, is appointed over you.

 

The Prophet salla Llahu ‘alayhi wa sallam also stated:

 

أطع الإمام وإن أخذ مالك وجلد ظهرك

Obey the leader, even if he takes your wealth and whips your back.

 

May Allah have mercy on them as they say:

 

ونرى الصلاة خلف كل بر وفاجر …..

We believe in performing Salah behind every righteous and sinful person…

 

These venerable scholars from among the predecessors warned against and forbade rebelling against the Imam, even if he were unjust. Then how about rebelling against him due to differences with him on matters of ijtihad, where he is correct and it is a field of ijtihad where even if the mujtahid errs, he is rewarded?

Islam has warned against rebelling against the Imam, as rebelling against him results in tribulations, trials, malice, and the destruction of faith. It also sets Islam and Muslims back many years, wasting the extensive efforts made in its cause.

They commanded adherence to al Jama’ah (the Muslim community), refraining from breaking away from obedience, and being loyal to the ruler and obeying him in matters that do not constitute sin. In fact, they made this the core of correct belief. Ibn Taymiyyah emphasised this in a grand principle entitled, “A grand principle on the obligation of obedience to Allah, His Messenger, and the rulers,” wherein he assembled verses, ahadith, and transmissions from the pious predecessors regarding this subject.^[1]

 

---

^[1]  It was published within Majmu’ al Fatawa, 35/5-17. Then Dr. ‘Abdur Razzaq ibn ‘Abdul Muhsin al ‘Abbad al Badr extracted it, researched it, and inserted a valuable preface to it that increased the benefit of the book. It was printed several times. Al Jami’ah al Islamiyyah reprinted it. May Allah reward everyone with the best of rewards.