Question: How was the third Caliph elected? Did Hazrat Ali (RA) not give bay’ah (allegiance) to the third Caliph? And was injustice done to Hazrat Ali (RA) on this occasion?
Answer..!!
الحمدللہ..!!
In this series, we will Insha’Allah (God willing) learn about the era of Hazrat Uthman (RA):
Hazrat Uthman Ghani (RA) was the third Rashidun Caliph.1 The majority of his era was a period of great prosperity, and there are no specific historical questions related to it. Questions can only be raised regarding his election, or the powerful rebel movement that arose in his final days, resulting in his martyrdom. Under the influence of this movement, some accusations were leveled against him, which we will examine in the next series, Insha’Allah.
As is well-known, shortly before his martyrdom, Hazrat Umar (RA) formed a committee consisting of six individuals, tasked with electing the Caliph.2 At the time of the election, three of the Ashara Mubashara (ten companions promised paradise) — Abu Bakr, Umar, and Abu Ubaidah (RA) — had passed away, while seven were still alive. Among them, Hazrat Sa’id bin Zaid (RA), being Hazrat Umar’s brother-in-law and a close relative, and also not being interested in the affairs of the caliphate, was not included in this committee by him. Instead, he included the remaining six companions: Ali, Uthman, Abdur Rahman bin Auf, Talha, Zubair, and Sa’d bin Abi Waqqas (RA) in this committee.3 Hazrat Abdullah bin Umar (RA) was included as an observer, but he could not vote in the election of the Caliph. However, he was given permission that if two individuals received three votes each, he would cast his vote on the side that included Abdur Rahman (RA). The reason for this was that Hazrat Umar knew that Abdur Rahman was not a candidate for the caliphate and would not be biased towards any person in this matter. A few questions arise regarding this matter:
A question arises: why did Hazrat Umar (RA) limit the election of the Caliph to just six individuals? Was this not a violation of the principle of Shura? We have stated above that it had been settled since the time of the Messenger of Allah (PBUH) that the Caliph would be from the Quraysh, because the Arab tribes would not accept a person from any other tribe as Caliph. This same situation persisted at the time of Hazrat Umar’s (RA) martyrdom. Now, the Quraysh had to decide whom among them they would elect as Caliph. This was a matter just like in our time, if a party is in government and the head of government passes away, instead of holding new elections, the parliament elects a new leader. Everyone in Arabia accepted the rule of the Quraysh, and now the Muhajireen (Emigrants) had to decide whom among them they would elect as Caliph.
The criterion for this selection was religious services. In these services, those companions were distinguished who had made sacrifices for Islam from the very beginning and were called “Al-Sabiqoon Al-Awwaloon” (The First and Foremost). Among these Sabiqoon Al-Awwaloon, the Ashara Mubashara companions held an extraordinary position, seven of whom were alive at that time.
Hazrat Umar (RA) remained hesitant about the matter of his succession throughout his time. In his view, there were two companions who, if they became Caliph, no one would have disagreed. One of them was Hazrat Abu Ubaidah and the other was Salim, the freed slave of Abu Hudhayfa (RA). But both of these gentlemen were martyred even before Hazrat Umar. After long deliberation, he concluded that if there could be a difference of opinion among the people regarding the caliphate, it could only be about these six individuals. Besides them, there was no seventh person whom the people would want to make Caliph.
(Tabari. 23H/3/1-254)
That is why he gave these six individuals the authority to decide and elect one among themselves as Caliph.
Amr bin Maymun Audi narrates:
In my presence, Umar bin Khattab (RA) said to Abdullah bin Umar (RA), “O Abdullah! Go to the Mother of the Believers, Aisha (RA), and say that Umar bin Khattab sends his greetings to you, and then ask her if I can have her permission to be buried with my two companions?” Aisha (RA) said, “I had chosen this place for myself, but today I give preference to Umar (RA) over myself.” When Ibn Umar (RA) returned, Umar (RA) asked, “What message have you brought?” He said, “O Commander of the Faithful, she has given you permission.” Upon hearing this, Umar (RA) said, “Nothing is dearer to me than being buried in that place. But when my soul is taken, carry me and convey my greetings to Aisha (RA) again and tell her that Umar sought her permission. If she still gives permission at that time, then bury me there, otherwise, bury me in the graveyard of the Muslims. I do not consider anyone more deserving of this matter of the calihate than these few companions with whom the Messenger of Allah (PBUH) was pleased until his death. Whomever they make Caliph after me, he will be the Caliph, and it is obligatory for you to listen attentively to your Caliph and obey him.” On this occasion, he named Uthman, Ali, Talha, Zubair, Abdur Rahman bin Auf, and Sa’d bin Abi Waqqas (RA). Just then, a young Ansari man entered and said, “O Commander of the Faithful, glad tidings to you, from Allah Azza wa Jall. You know the status you achieved due to your early acceptance of Islam. Then, when you became Caliph, you established justice. Then, you attained martyrdom.” Umar (RA) said, “O son of my brother! I wish I could be spared just because of these. Neither any punishment nor any reward. Yes, I advise the Caliph coming after me to treat the Muhajireen Al-Awwalin (the first emigrants) well, to recognize their rights, and to protect their honor. And I also advise him to treat the Ansar (helpers) well. These are the people who gave shelter to the believers in their homes. (My advice is that) goodness should be done to their good people, and their bad people should be overlooked. And I advise the future Caliph to fulfill the responsibility that is the responsibility of Allah and His Messenger (i.e., the non-Muslims living under Islamic rule) that the promises made to them are fulfilled. They should be protected in battle, and no burden should be placed on them beyond their capacity.”
(Sahih Bukhari, Hadith No.-1392)
This committee of six companions worked in a consultative manner and demonstrated the character that was worthy of them.
Hazrat Talha (RA) was not present in Medina at that time. He was awaited for three days, but he did not come. When he did arrive, he wholeheartedly accepted Hazrat Uthman (RA) as Caliph. According to some narrations, he had arrived and stepped down in favor of Hazrat Uthman.
Hazrat Zubair, Hazrat Sa’d, and Hazrat Abdur Rahman (RA) withdrew. The character of these companions in this matter was extraordinary, as four companions withdrew themselves, which shows their selflessness. Hazrat Uthman (RA) was asked that if he did not become Caliph, who should be appointed? He named Hazrat Ali (RA). The same question was asked to Hazrat Ali (RA), and he named Hazrat Uthman. Hazrat Uthman and Ali unanimously authorized Hazrat Abdur Rahman to ascertain the opinion of the general public. He sought the opinion of every single person in Medina, as well as people from other tribes returning from Hajj. The majority opinion was in favor of Hazrat Uthman, due to which he announced Hazrat Uthman (RA) as the Caliph.
This detail is mentioned in a narration of Sahih Bukhari. It is interesting to note that this narration is reported by Hazrat Miswar bin Makhrama, whose personal opinion was that Hazrat Ali should be the Caliph. (RA)
حدثنا عبد الله بن محمد بن أسماء: حدثنا جويرية، عن مالك، عن الزُهريِّ: أنَّ حميد بن عبد الرحمن أخبره: أنَّ المسور بن مخرمة أخبره:
Miswar bin Makhrama (RA) narrates that those (six) individuals whom Hazrat Umar (RA) had given the authority for the caliphate, gathered and consulted. Abdur Rahman (bin Auf) said to them: “I will not compete with you in this matter (i.e., I will not become Caliph). If you wish, I can select a Caliph for you from among you.” So, they left this matter to Abdur Rahman. When they gave Abdur Rahman the responsibility, (he was so busy) that not a single person was seen with anyone else from the group. Abdur Rahman continued to consult the people during those nights until the night came, on the morning of which we gave bay’ah to Uthman.
Miswar narrates that after a small part of the night had passed, Abdur Rahman knocked on my door so loudly that I woke up. He said: “You are sleeping, while By Allah! I have not slept at all during these nights. Go and call Zubair and Sa’d to me.” I brought both of them. Then he said: “Call Ali.” I brought him as well. He consulted with them late into the night. Then he got up from Ali’s presence while (Ali) had a desire for the caliphate in his heart. Abdur Rahman feared that if Ali became Caliph, it would cause discord in the Ummah (because the majority was in favor of Uthman). Then Abdur Rahman said: “Call Uthman.” After that, he continued consulting with him until the call for the morning (Fajr) prayer.
When he led the people in the morning prayer, these people gathered near the minbar (pulpit). He summoned those from the Muhajireen and Ansar who were present there, and also summoned the army commanders. These were all the people who had participated in Hajj with Hazrat Umar. When everyone had gathered, Abdur Rahman gave a sermon (khutbah) and said:
“Amma Ba’d (To proceed). O Ali! I have reflected on the affairs of the people and found that they do not consider anyone equal to Uthman. Therefore, do not have any reservations in your heart towards me.” Ali said to Uthman: “I give you my bay’ah on the Sunnah (tradition) of Allah and His Messenger and his two Caliphs.” Abdur Rahman also gave bay’ah, and then all the people, including the Muhajireen, Ansar, army commanders, and common Muslims, gave bay’ah.
(RA)
(Sahih Bukhari – Book of Ahkam [Judgements])
From the above-mentioned narration of Sahih Bukhari, it is clear that although Hazrat Ali (RA) had a desire in his heart to become the Caliph, he nevertheless respected the majority and willingly gave bay’ah to Hazrat Uthman (RA) first of all. This shows his character, that he prioritized the interest of the Muslim Ummah over his personal desires in all circumstances. It is not a bad thing to desire the caliphate to serve the nation, but creating fitna (sedition) and fasad (corruption) for it is an evil act, and there was not even a shadow of such a thing found in Sayyidna Ali (RA). Instead, he demonstrated extreme selflessness and gladly gave bay’ah to Hazrat Uthman (RA).
In light of this narration from Bukhari, the conspiratorial narrations found in some history books hold no weight. After this, the role that Hazrat Ali (RA) played during the Uthmani era also confirms this same narration from Sahih Bukhari. For twelve continuous years, he remained Hazrat Uthman’s right-hand man and was, in practice, his deputy Caliph. When the rebels came to martyr Hazrat Uthman, it was Hazrat Ali who stepped forward and made every effort to turn the rebels back. This shows that he had no such greed in his heart that would cause him to try and create a rift among the Muslims.
Regarding the event of the Shura that nominated Uthman Ghani (RA) as Caliph, we were able to find a total of 32 narrations from the books of Tabari, Baladhuri, and Ibn Sa’d.
Of these, Tabari narrated 3, Baladhuri narrated 20, and Ibn Sa’d narrated 9. Many narrations are common among all three. We have presented the analysis of the narrations as follows:
Thus, out of the total 32 historical narrations of the Shura event, only 7 are narrated by someone other than Abu Mikhnaf, Waqidi, and Hisham Kalbi, while the remaining 25 narrations have reached us through these individuals.
Now we will analyze the narrations mentioned in these three books one by one in detail, starting with Tabari, as he has narrated this event in the most detail.
Although Tabari has narrated only three narrations, they are quite long and detailed. Their details are as follows:
1. The first narration describes the incident of Hazrat Umar (RA) being wounded, how he formed the committee, and what advice he gave them before his martyrdom. There is nothing objectionable in this narration. This is its isnad (chain of narration), and it has no objectionable narrator:
حدثني سلم بن جنادة، قال: حدثنا سليمان بن عبد العزيز بن أبي ثابت بن عبد العزيز بن عمر بن عبد الرحمن بن عوف، قال: حدثنا أبي، عن عبد الله بن جعفر، عن أبيه، عن المسور بن مخرمة.
2. In the second narration, Tabari has sequentially described the entire event of the Caliph’s election. It contains mostly positive details about the committee members, showing that they were very selfless people who, with selflessness and impartiality, made Hazrat Uthman (RA) the Caliph from among themselves. However, there are some sentences in the entire account stating that Hazrat Abbas and Ammar (RA) conspired against Hazrat Uthman and, through excuses, advised Hazrat Ali (RA) to stay away from the Shura. However, Hazrat Ali (RA) did not listen to them. When the decision was made in favor of Hazrat Uthman, Hazrat Ali was very sad, and Hazrat Abbas also spoke harshly to him.
Tabari provided two isnads for this narration. He placed the isnads at the beginning and then narrated the entire event in such a way that the content of both is mixed. The isnad is as follows:
حدثني عمر بن شبة، قال: حدثنا علي بن محمد، عن وكيع، عن الأعمش، عن إبراهيم ومحمد بن عبد الله الأنصاري، عن ابن أبي عروبة، عن قتادة، عن شهر بن حوشب وأبي مخنف، عن يوسف بن يزيد، عن عباس بن سهل ومبارك بن فضالة، عن عبيد الله بن عمر ويونس بن أبي إسحاق، عن عمرو بن ميمون الأودي.
Since Tabari mixed the narrations from both these isnads, it is difficult to determine which sentence in the narration belongs to which narrator. In any case, you can see that Abu Mikhnaf is present in the isnad. Just as this person has attributed various lies regarding the Sahaba Karam (RA) in other incidents, it is clear in this narration too that he has attributed lies to Hazrat Ali, Abbas, and Ammar bin Yasir (RA). We do not expect at all from esteemed elders like Hazrat Ali, Abbas, and Ammar (RA) that they did not accept the majority decision of the Ummah with an open heart.
If Baladhuri’s Ansab al-Ashraf is examined, he has narrated the isnads of this event separately, and there it is clear that all the narrations in which negative sentences are attributed to Hazrat Ali, Abbas, and Ammar (RA) have Abu Mikhnaf or Hisham Kalbi in their isnad, and commentary on them follows. The positive aspects present in Tabari’s second and the third narration (below) are common, while the negative aspects are mentioned only in the second narration, in whose isnad Mr. Abu Mikhnaf is present.
3. The third narration Tabari relates is narrated from Hazrat Miswar bin Makhrama (RA), and it feels like a detailed version of the Sahih Bukhari narration mentioned above, in which he has painted such a picture that not only does the full scene of the event emerge, but the conditions of the hearts of the Shura members also seem to be revealed. This narration presents a very heartwarming picture of the event, although there are some objectionable sentences at its end. It would be appropriate to quote this narration so that the situation is fully clear. You are requested to study the statements of all the companions (RA) of the Shura quoted in this narration with full attention:
حدثني سلم بن جنادة أبو السائب، قال: حدثنا سليمان بن عبد العزيز ابن أبي ثابت بن عبد العزيز بن عمر بن عبد الرحمن بن عوف، قال: حدثنا أبي، عن عبد الله بن جعفر، عن أبيه، عن المسور بن مخرمة:
Miswar bin Makhrama (RA) narrates that the five members of the Shura council (Uthman, Ali, Zubair, Sa’d, and Abdur Rahman (RA)) lowered the body of Hazrat Umar (RA) into the grave. Then, as everyone was starting to go to their homes, Abdur Rahman said: “Where are you all going? Come with me.” Everyone went with him, and he took them to the house of Fatimah bint Qais Fahri, who was the sister of Dhahak bin Qais Fahri (RA). Some people say she was his (Abdur Rahman’s) wife and a very wise woman.
Arriving there, Abdur Rahman began the conversation, saying: “Brothers! I have an opinion, listen to it carefully and then reply. Understand that a sip of cold water is better than an unpleasant sweet drink. You gentlemen are the leaders (of the Ummah) from whom people seek guidance, and you are scholars towards whom people are drawn. Do not spoil this position of yours with mutual disagreement, and do not keep your swords sheathed against the enemy. There is an appointed time for everything, and every nation has a leader whose command everyone accepts and at whose prohibition they refrain from an action. Appoint one from your group as a leader, and you will be in peace and safe from blind fitna (sedition) and misleading deviation. This way you will be safe from chaos and anarchy. Avoid following personal and base desires, and never use the language of injustice and factionalism, because the wound of the tongue is more harmful than the wound of the sword. Speak with tolerance and an open heart, and make a decision with mutual consent. Do not be influenced by the words of any troublemaker, and do not oppose a sincere person. I conclude my speech and seek forgiveness from Allah for myself and for you.” (If only today’s Muslims could also understand this advice of Hazrat Abdur Rahman bin Auf (RA).)
After him, Hazrat Uthman bin Affan (RA) spoke and said: “Praise and glory be to the One who sent Muhammad (PBUH) as His Prophet and Messenger, and fulfilled His promise to him, granting him victory and success against his near and distant relatives. Allah has made us his followers. We gain guidance through his commands, and he is a light (of guidance) for us. Whether there are differences among ourselves or discussions with enemies, in every situation, we decide according to his commands. It is through him and obedience to him that Allah has made us leaders and rulers, and our affairs are settled by us, and no one interferes in them except those who are foolish and intemperate. Abdur Rahman! What you have said, if it is violated and your invitation is not accepted, I will be the first to accept your words and respond to your call. Whatever I say, I say with full responsibility, and I seek forgiveness from Allah for myself and for all of you.”
Then Hazrat Zubair (RA) spoke and said: “No one can remain unaware of the one who invites towards Allah, and whoever accepts this invitation at the time of mutual disagreement and division will never be unsuccessful and disgraced. Only that person can fall short in what the Messenger of Allah (PBUH) has said, who strays from the path of truth. Whoever does not accept your invitation is unfortunate. If the limits and duties of Allah Ta’ala were not prescribed, upon which it is necessary to act, then death would have been a means of escaping governance. In this way, by avoiding governance, a person could have been saved from sins (as this is a very big responsibility). But it is necessary for us to accept Allah’s call and act upon the Sunnah, so that we do not die a blind death (falling prey to anarchy) and do not wander aimlessly like in the era of Jahiliyyah (ignorance). (Abdur Rahman!) I respond to your call and am your helper in this matter. The real power and authority belong to Allah Ta’ala alone. I also seek forgiveness for myself and for all of you.”
Then Hazrat Sa’d bin Abi Waqqas (RA) began to speak: “Praise and glory are due to Allah Ta’ala, first and last. I praise and glorify Him because He saved me from misguidance and protected me from straying from the path. The one who attains salvation by walking on the path of Allah is successful, and a pure person can achieve success and prosperity through His mercy. Allah illuminated the path (of guidance) through Muhammad bin Abdullah (PBUH), and through him, the paths became smooth, truth and honesty prevailed, and falsehood was erased. My companions! Beware of the desires and lies of the deceived, because it was due to these kinds of desires that the people before you (Bani Isra’il – Children of Israel) fell into decline, who were the inheritors of these same regions (Palestine and Syria) over which you now have authority. Whatever you have achieved, they also had it all, but (due to their misconduct and rebellion) Allah Ta’ala declared them His enemies and cursed them severely.
Thus, Allah Ta’ala states:
لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ، كَانُوا لا يَتَنَاهَوْنَ عَنْ مُنكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ.
‘Cursed were those who disbelieved among the Children of Israel by the tongue of David and Jesus, the son of Mary.4 That was because they disobeyed and were transgressors. They used not to forbid one another from the Munkar (wrong, evil) which they committed. Vile indeed was what they used to do.’ (Surah Al-Ma'idah: 78-79)
I am laying down my arms and withdrawing from this matter (candidacy for governance). What I have chosen for myself, I choose the same for Talha bin Ubaidullah (who was not present at the time). I take responsibility for him and am bound by what I have said. Abdur Rahman! This matter has been entrusted to you, so please make your efforts as best you can with the intention of goodwill. Showing the right path is Allah Ta’ala’s work, and it is to Him that one must turn in every matter. I also seek forgiveness from Allah Ta’ala for myself and for all of you, and I seek refuge in Allah from opposing you.”
After that, Hazrat Ali bin Abi Talib (RA) spoke and said:
“All praise and glory are due to Allah Ta’ala, who sent Muhammad (PBUH) from among us as His Messenger and Prophet to us. We (i.e., all companions) are the center of Prophethood and the treasure of this wisdom (Prophethood). The people of the earth gain security from us, and for those who seek salvation, we are the means of salvation. This Caliphate is our right. If you give it, we will accept it, and if you do not give it, we will ride on the backs of camels and leave, no matter how long we have to wait for it. If the Messenger of Allah (PBUH) had made a pact for us, we would have enforced it, and if he had said something to us, we would have stuck to it until death. But no one can surpass me in the call to truth and in (maintaining) ties of kinship (with you). Power and authority belong to Allah Ta’ala alone. Listen to my words and keep them in mind. There is a danger that after this meeting, you will see swords unsheathed and breaches of trust. It is also possible that misguided people will become leaders and ignorant people will follow them. (Then he recited these verses:) If the destruction becomes great, I will do what the Banu Abd bin Dakhm did. In every storm, I will remain obedient and will keep watching the center of every star.”
Abdur Rahman bin Auf said:
“Who among you is willing to voluntarily withdraw from this matter (Caliphate) and let another be Caliph?”
People remained silent for a while, then Abdur Rahman said: “I am removing myself and my cousin (Sa’d bin Abi Waqqas) from this matter.”
Upon this, all the people entrusted the (election of the Caliph) matter to him. At that time, Abdur Rahman took an oath from all of them (Shura members) near the minbar. Everyone took this oath that they would give bay’ah to the person to whom Abdur Rahman gave bay’ah.
Now, Abdur Rahman (RA) stayed in his house near the Prophet’s Mosque for three days, which (in the narrator’s time) is famously known as “Rahbat al-Qada'” (The Courtyard of the Decision), and its name became famous because of this very decision. During these three days, Hazrat Suhaib (RA) led the prayers (as per the will of Farooq [Umar]).
Abdur Rahman called Ali (RA) and asked: “If I do not give bay’ah to you, then advise (who should be made Caliph?)” Ali replied: “Uthman.” Then he called Uthman (RA) and asked: “If I do not give bay’ah to you, then tell me who should be made Caliph?” He replied: “Ali.” After that, he called Zubair (RA) and asked: “If I do not give bay’ah to you, in whose favor will you advise me?” He said: “Uthman’s.” Then he called Sa’d (RA) and asked: “Neither of us wants to be Caliph, now in whose favor is your vote?” He said: “Uthman’s.” (In this way, three out of four votes were in favor of Hazrat Uthman, while Hazrat Uthman’s vote was in favor of Hazrat Ali.)
Miswar bin Makhrama (RA) narrates: When the third night came, Abdur Rahman called out: “Miswar!” I said: “Yes, coming.” He said: “You are sleeping, By Allah! I have not slept for three nights.” Go and bring Ali and Uthman.” I said: “Uncle! Who should I call first?” He said: “Whomever you wish.”
I went out to Ali, as my inclination was towards him, and said: “My uncle is calling you.” He asked: “Did he send you to call anyone else too?” I replied: “Yes, Uthman.” He asked: “Who did he ask to be called first?” I said: “I asked him about this, and he said, ‘Whomever you wish.’ Therefore, I came to you first because I support you.” Then Hazrat Ali (RA) came with me and reached his place, and Hazrat Ali sat there.
Now I went to Hazrat Uthman (RA) and saw that he was combining the Witr prayer with the (Sunnah) prayer of Fajr. (When he finished) I said: “My uncle is calling you.” He asked: “Did he ask you to call anyone else?” I replied: “Yes, Ali.” He asked: “Who did he ask to be called first?” I said: “I asked him about this, and he said, ‘Whomever you wish.’ Ali is sitting right there.”
Then Hazrat Uthman (RA) also came with me, and we arrived there together. My uncle (Abdur Rahman) was standing facing the Qibla, offering (Sunnah) prayer. When he saw us, he (shortened) the prayer and finished, and said to Hazrat Ali and Uthman (RA):
“I have asked many people about others besides you two (Talha, Zubair (RA)), and their support is not more than yours. Ali! Do you promise me to follow the Book of Allah Ta’ala, the Sunnah of the Prophet (PBUH), and the policy of Abu Bakr and Umar (RA)?” He said: “No, rather I will act according to my power and ability.” Then he asked Hazrat Uthman (RA): “Do you promise me to act upon the Book of Allah, the Sunnah of the Prophet, and the way of Abu Bakr and Umar (RA)?” He said: “Yes.”
Upon this, he signaled to stand up, and we stood up and entered the Prophet’s Mosque. The announcer announced “As-Salatu Jami’ah” (The prayer is congregating). (This announcement was made when the entire population of Medina was to be gathered.) Uthman says, “I stayed behind due to my shyness, while Ali went quickly into the mosque, while I reached the last part of the mosque.” In the meantime, Abdur Rahman bin Auf (RA) also arrived. He was wearing the turban that the Messenger of Allah (PBUH) had tied on his head, and he had his sword hanging around his neck.
He climbed the minbar and stood for a long time. Then he made a prayer (du’a) whose words the people could not hear. (This shows his sense of responsibility.)
“O people! I have consulted you secretly and openly about your Caliph, and I found that you only support one of these two (Uthman or Ali). Now, you are either supporters of Ali or Uthman. Ali! Stand up and come here.” At this, Hazrat Ali stood below the minbar. Abdur Rahman took his hand and asked: “Do you promise me to follow the Book of Allah Ta’ala, the Sunnah of the Prophet (PBUH), and the policy of Abu Bakr and Umar (RA)?” He said: “No, rather according to my power and ability.”
After that, he let go of his hand and called out: “Uthman! Come here.” Then he made him stand in Hazrat Ali’s place and asked: “Do you promise me to follow the Book of Allah Ta’ala, the Sunnah of the Prophet (PBUH), and the policy of Abu Bakr and Umar (RA)?” He said: “Yes.”
Upon this, he raised his head towards the ceiling of the Prophet’s Mosque. At that time, his hand was in Hazrat Uthman’s hand, and he was saying: “O Allah! Be a witness. I have placed that (responsibility) which was on my neck, onto Uthman’s neck.”
After that, people rushed and began to give bay’ah to Hazrat Uthman (RA), until they were all around him. At that time, Abdur Rahman was sitting on the Prophet’s (PBUH) seat on the minbar, and he had seated Uthman on the second step.
(Tarikh Tabari 23H/ 3/ 1 -265 to 271)
If you look at this narration, what a beautiful depiction of the event Hazrat Miswar (RA) has made, and the sense of responsibility and selflessness of all five companions, Hazrat Abdur Rahman, Sa’d, Ali, Zubair, and Uthman (RA), has been revealed in such a way that even a non-Muslim, if they study it with an open mind, cannot help but be impressed.
However, there is a piece in the last part of the narration that feels completely disjointed from the original narration. It is this:
People were giving bay’ah, and Ali was behind. Abdur Rahman said: “Whoever breaks the covenant, his breach of covenant will be detrimental to his own self, and whoever fulfills the covenant made with Allah, He will soon give him a great reward.” Hazrat Ali pushed through the rows of people, came forward, and gave bay’ah. Hazrat Ali pushed through the rows of people, came, and gave bay’ah but said: “Deception, what great deception.”
Abdul Aziz bin Abi Thabit says: Hazrat Ali (RA) used the word deception and fraud because Hazrat Amr bin Aas (RA) met Hazrat Ali during the nights of the Shura council and said: “Abdur Rahman bin Auf is a hardworking man. If you show a firm resolve in front of him, he will not turn to you. Therefore, use the words ‘according to ability,’ this will turn him towards you.” After that, he met Hazrat Uthman (RA) and said to him: “Abdur Rahman bin Auf is a hardworking man. By Allah! He will not give you bay’ah until you show firm resolve.” Both of them accepted his words. That is why the word ‘deception’ that Hazrat Ali said, hinted at this matter.
This addition is from the narrator Abdul Aziz bin Abi Thabit, who is the great-grandson of Hazrat Abdur Rahman bin Auf (RA). He was a weak narrator. Imam Bukhari says that his ahadith should not be written. Nasa’i declared him Matruk (abandoned), and Yahya bin Ma’in says he is not Thiqah (reliable). (Dhahabi – Mizan al-I’tidal – Narrator No. 5124. 4/369)
Here, the question can be asked: if Abdul Aziz was not reliable, then why accept the entire narration?
The reason for accepting the entire narration, apart from the last piece, is that it is exactly in accordance with the narration of Sahih Bukhari. In Bukhari, this incident is also narrated from Hazrat Miswar (RA), and there its isnad is different:
حدثنا عبد الله بن محمد بن أسماء: حدثنا جويرية، عن مالك، عن الزُهريِّ: أنَّ حميد بن عبد الرحمن أخبره: أنَّ المسور بن مخرمة أخبره
In this narration, there are no such words from Hazrat Ali (RA) in which he said ‘deception’ or ‘fraud,’ nor is there any mention of him staying behind. There it is stated that: “Amma Ba’d. O Ali! I have reflected on the affairs of the people and found that they do not consider anyone equal to Uthman. Therefore, do not have any reservations in your heart towards me.” Ali said to Uthman: “I give you my bay’ah on the Sunnah (tradition) of Allah and His Messenger and his two Caliphs.” Abdur Rahman also gave bay’ah, and then all the people, including the Muhajireen, Ansar, army commanders, and common Muslims, gave bay’ah.
If you look at both versions of the narration, the Bukhari version mentions Hazrat Ali (RA) giving bay’ah first, whereas the Tabari version mentions (him doing it) later, and that too after saying the word “deception.” It seems as if someone with prejudice against Hazrat Amr bin Aas (RA) attributed this to Hazrat Ali (RA). Since Abdul Aziz is a weak narrator and not very careful, he accepted this and started narrating it without thinking. This is also supported by the fact that immediately after this, there is a negative comment about Hazrat Mughira bin Shu’ba (RA) as well. This seems to be the work of someone who harbors intense malice for both Hazrat Amr and Mughira (RA).
From the perspective of dirayat (content criticism), these objections also apply to this part of the narration:
Apart from this last part, the first part of the narration is certainly a very pure statement, in which the statements of the five companions of the Shura that have been quoted, if Muslims act upon them today, their lost political power could be restored.
As we have mentioned above, Baladhuri narrated 20 traditions related to the Shura, of which 10 are from Waqidi and 5 from Hisham Kalbi and Abu Mikhnaf. Out of the remaining five, one narration is also suspicious. Thus, four narrations remain, in which there is nothing negative. We are listing those narrations here; you can see the details in the relevant book:
1.
حدثنا عبيد الله بن معاذ العنبري، حدثنا أبي، أنبأنا شعبة، أنبأنا قتادة، عن سالم بن أبي الجعد، عن معدان اليعمري:
Hazrat Umar bin Khattab (RA) gave a sermon to the people on Friday and in it, he mentioned the Prophet (PBUH) and Hazrat Abu Bakr (RA) and then said: I saw in a dream that a rooster is pecking me. I think my death is near. The people are advising me to appoint a Caliph. Surely Allah will not let His religion and His Caliphate be wasted, because He is the One who sent His Prophet. If my death occurs soon, the matter of the caliphate will be decided by the consultation of these six individuals. These are the ones with whom the Messenger of Allah (PBUH) was pleased until his death. I know that in this matter, those nations will taunt whom I have struck with (the sword of) Islam. If they do so, they are the misguided enemies of Allah.
2.
حدثني محمد بن سعد، حدثني شهاب بن عبادة، حدثنا إبراهيم بن حميد، عن ابن خالد، عن جبير بن محمد بن جبير بن مطعم:
We have been informed that Hazrat Umar said to Hazrat Ali: “If you are given the responsibility of this matter (Caliphate) of the people, do not make the Banu Abd al-Muttalib ride on their necks.” And he said to Hazrat Uthman (RA): “If you are given the responsibility of this matter (Caliphate) of the people, do not make the Banu Abu Mu’ayt ride on their necks.”
3.
المدائني، عن عبد الله بن سلم الفهري وابن جعدبة:
Hazrat Umar (RA) included his son Abdullah in the Shura on the condition that he could not become Caliph. He only had the right (to vote) (and that too in the case that the remaining six gentlemen had three votes each).
4.
حدثنا عفان بن مسلم، حدثنا حماد بن سلمة، أنبأنا عاصم بن بهدلة، عن أبي وائل أن عبد الله بن مسعود:
When Hazrat Uthman (RA) became Caliph, Abdullah bin Masud (RA) traveled from Medina to Kufa in eight days. (Then he gave a sermon there) and after praising and glorifying Allah, he said: “The Commander of the Faithful, Umar bin Khattab, has been martyred. I have not seen a more tearful day than that day. The companions of Muhammad (PBUH) are agreed on this matter, that no greater good can reach us than this. We have given bay’ah to Uthman bin Affan, you all should also give bay’ah to him.” (Baladhuri and Ibn Sa’d have narrated three isnads for this narration.)
(Baladhuri – Ansab al-Ashraf. 6/119-129) (Ibn Sa’d – Al-Tabaqat al-Kubra. 3/57-59)
If you look at these four narrations, there is nothing negative, but rather the last narration shows that all the companions were agreed upon the Caliphate of Hazrat Uthman (RA). The status of the six individuals who were included in the Shura was that the Messenger of Allah (PBUH) was pleased with them at the time of his death.
One narration from Baladhuri, which we have called suspicious, is this:
حدثني حسين بن علي بن الأسود، حدثنا عبيد الله بن موسى، أنبأنا إسرائيل عن أبي إسحاق عن عمرو بن ميمون:
Amr bin Maymun says: I was present on the day Hazrat Umar (RA) was stabbed with a dagger. Then he narrated the incident in full detail and then said that Hazrat Umar said: “Call Ali, Uthman, Talha, Zubair, Abdur Rahman bin Auf, and Sa’d bin Abi Waqqas.” He did not talk to anyone else except Ali and Uthman, and said: “O Ali! Hopefully, all these people are aware of your relationship and son-in-law status with the Prophet (PBUH) and also that Allah has given you understanding and knowledge of the religion. If you are made responsible for this matter (Caliphate), then fear Allah Ta’ala in this matter.” Then he called Uthman and said: “O Uthman! Hopefully, this nation is aware of your son-in-law relationship with the Messenger of Allah (PBUH) and your age (and experience). If you are entrusted with the responsibility of this matter, then fear Allah Ta’ala and do not let the family of Abu Mu’ayt ride on the necks of the people.”
Then he said: “Call Suhaib.” He was called, and he said: “You lead the people in prayer for three days and leave these (six) individuals alone in the house. If they agree on one among themselves, then whoever opposes him, strike his neck.” When these people left Hazrat Umar, he said: “If these people make this bald gentleman (Hazrat Ali) the Caliph, they will remain on their path.” Ibn Umar said: “O Commander of the Faithful! Then what is stopping you (from nominating him as Caliph?)” He said: “I do not like to bear the burden of this (Caliphate) in my life and also after my death.”
If you look at the isnad of this narration, it includes Ubaidullah bin Musa. Although the experts of Jarh wa Ta’dil (narrator criticism) have declared him Thiqah (reliable), they have also written that he was a “Shi’i muhtariq” i.e., a burnt-out/zealous Shi’i. (Dhahabi – Mizan al-I’tidal – Narrator No. 5405. 5/21)
This also shows that the Muhadditheen (Hadith scholars) did not consider any sectarian prejudice when doing Jarh wa Ta’dil of a person. If a person from another sect seemed truthful, they would call him Thiqah. Yes, they would not accept narrations based on his specific biases. It is clear from the second narration mentioned above that Hazrat Umar had advised both Hazrat Ali and Uthman (RA) not to make the Banu Abd al-Muttalib and Banu Abu Mu’ayt ride on the necks of the people. In contrast, in Ubaidullah’s narration, the advice given to Hazrat Ali has been omitted, which shows the narrator’s bias.
The reason for this advice might have been that Hazrat Umar (RA) saw a desire for positions in the people of these families, so he advised both Hazrat Uthman and Ali (RA) not to give positions to the people of these families.
Of the remaining 15 narrations of Baladhuri, 10 are narrated from Ibn Sa’d and Waqidi. We will mention them later under the heading of Ibn Sa’d. Four narrations are such that they are narrated from Abu Mikhnaf and Hisham Kalbi. We have repeatedly stated in previous series their malice towards the Sahaba Karam, that the majority of negative narrations related to the Sahaba Karam (RA) are narrated by these gentlemen.
It is in these four narrations that negative information related to the Shura event is found, that Hazrat Abbas forbade Hazrat Ali (RA) from participating in the Shura. Hazrat Ali did not accept this advice, but he pleaded with another member of the Shura, Hazrat Sa’d (RA), and prepared him for his support. These same narrations are also present in Tabari, but Tabari has mixed their isnads. By inventing these narrations, Hisham Kalbi and Abu Mikhnaf did no service to Hazrat Ali (RA), but instead presented a negative image of him.
Baladhuri has transmitted an interesting narration from Hisham Kalbi, whose isnad does not include Abu Mikhnaf. The narration is:
حدثني عباس بن هشام الكلبي، عن أبيه، عن أبي صالح، عن ابن عباس:
Ibn Abbas (RA) says that among the members of the Shura, the person who gave bay’ah to Uthman first after Abdur Rahman bin Auf was Ali, and he did not show the slightest hesitation in this matter.
(Baladhuri 6/128. Bab Uthman bin Affan.)
In our opinion, this is the matter that is befitting the dignity of Hazrat Ali (RA), that when he saw that the vast majority of the Ummah wanted to see Hazrat Uthman (RA) as Caliph, he prioritized the interest of the Ummah, disregarding his personal desire, and showed such open-heartedness in this matter, which was his specialty. After that, during the era of Hazrat Uthman (RA), he remained his right-hand man and supported him in every difficulty.
Ibn Sa’d has narrated nine traditions related to the Shura event, of which eight are the narrations of his teacher, Muhammad bin Umar al-Waqidi. No negative matter comes to light in them; rather, a positive picture of the event is described. Most of these matters are in accordance with the narration of Hazrat Miswar bin Makhrama (RA) stated above. However, Waqidi has stated some new aspects, which include the voting procedure. According to these narrations, Hazrat Umar (RA) had willed that if the opinion of four people was on one side and two on the other, then the decision would be by the majority. Since the Shura members were six, there was a fear that if there were three opinions on two sides, what would be done? In that case, Hazrat Umar had declared the opinion of Hazrat Abdur Rahman (RA) as decisive. The reason for this was that Abdur Rahman had announced his withdrawal from the caliphate in his lifetime.
According to one narration, Hazrat Umar had ordered Hazrat Abu Talha Ansari (RA) to take 50 men from the Ansar and stand guard at the house inside which the members of the Shura were consulting, and not to let anyone inside. The reason for this was probably so that no outside person could influence this consultation. According to another narration, the first person to give bay’ah to Hazrat Uthman was Hazrat Abdur Rahman, and after him, Hazrat Ali (RA) gave bay’ah without any hesitation.
From this detail, it is known that the entire proceeding of the Shura was conducted with great open-heartedness and mutual love. And in those narrations where there are some negative sentences, if you look at their isnad, you will find Abu Mikhnaf or Hisham Kalbi in them, whose malice towards the Sahaba Karam is clearer than the sun.
(And Allah Ta’ala knows best what is correct.)
Reference: https://alfurqan.info/problems/565
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