UTHMAN’S TRIAL PART 2
Who Is ‘Abdullaah Ibn Saba’? And What Is His Relation to the Sedition?
As for the first question, he is said to be a Jew from (the tribe of Himyar. His mother was a black slave, that is why he was called ‘Ibn as-Sawaad’ (the son of blackness). ‘Abdullaah ibn Saba’ embraced Islam during the rule of’ Uthmaan, yet strong doubts surrounded his conversion. A modern researcher stated that his conversion to Islam was instigated by a clandestine group aiming at either of two things: dividing Muslims as regards religion or politics for his mission combined belief in both nomination of the caliph ’’Wisiyyah” and the return of the Prophet “Raj’ah”. The former requires that it is none other than ‘ Ali who should be appointed a caliph and that ‘ Uthmaan should give up the caliphate by rebellion against him. The latter means the belief that Prophet Muhammad will come back again to life just as Jesus, peace be upon him, will.
As for his connection with the sedition, it was the strongest, most serious and influential in respect to the incidents and developments of the sedition. Ibn Saba’ started off in Basrah where he propagated his wicked mission among all groups of people. Among his sayings which constitute the basis of his mission are: “Each Prophet has Wasiyy (a nominated successor) and ‘ Ali is the successor nominated by Muhammad, so who, then, does more wrong than one who does not abide by the nomination of the Prophet?” and Uthmaan illegitimately seized it (the caliphate), so you should revolt against this, starting by laying accusations against your leaders and pretending that you are enjoining good and forbidding evil.” Ibn Saba’ also attacked the great companions; he was the first to accuse Abu Bakr and ‘Umar and degrade them. Yet, ‘Ali dissociated himself from Ibn Saba’ and accused him of lying against Allah and His Messenger. Ibn Saba’, however, continued his deviate claims to the extent that he claimed, “It is strange for one to believe that Jesus will descend and deny that Muhammad will return” deceiving people by searching for proof (for his claim) in Allah’s saying.
“Verily He Who ordained the Qur’an for thee, will bring thee back to the Place of Return.” (Al-Qasas: 85)
Once the governor of Basrah knew about his claims, he dismissed him. Ibn Saba’ therefore headed for Kufah where he resumed his destructive activity. Yet, soon the Kufah’s governor dismissed him, too. He next went to Syria. By that time, he already poisoned the atmosphere in Iraq spreading such evil thoughts that deeply affected many people whose faith was still frail even though they were Muslims.
In Syria, Ibn Saba’ could hardly do anything. That was because Syria was under a strong, intelligent and far-sighted governor, namely Mifawiyah Ibn Abi Sufyaan. Ibn Saba’ continued his devilish journey to Egypt where he found fertile soil for his lies. There he incited the public against the caliph and aroused bitter feelings in their breasts against him. The absence of Egypt’s governor ‘Abdullaah Ibn Sa’d Ibn Abi Sarh, who was preoccupied with fighting the Romans and the people of Nubia, made his task in Egypt an easy one. Perhaps the fact that Ibn Abi Sarh was callous in collecting taxes and asking Egyptians to pay more than the obligatory sum played an important role in stirring halt and resentment against him.
In propagandizing his ideas, Ibn Saba’ made use of two men from Quraysh: Abu Hudhayfah and Muhammad Ibn Abi Bakr. The former was hostile to ‘ Uthmaan because he did not appoint him for any administrative office though ‘ Uthmaan took upon himself the responsibility of fostering and raising him after the death of his father. But why did the caliph refuse to confer on him a governmental office? Some narrators point: “This is because he was not an eligible candidate for authority in the eyes of the caliph who knew that his foster-son had once drunk wine. He (‘Uthmaan) openly said to him: ‘Had you been eligible, I would have appointed you, but you are not.’ ” As for the latter, he is closely related to ‘ Ali Ibn Abi Taalib who married his mother, Asmaa’ Bint Abi ‘ Umays, after the death of Abu Bakr. Thus, he was raised in the house of his stepfather. Ibn Abi Bakr’s enthusiasm for’ Ali therefore was the reason why he supported Ibn Saba’ and teamed up with the caliph.
That way, the front opposing the caliph was stretching even though their activities remained covert until then (i.e. 34 AH). These activities took the form of mutual messages between the indigent persons here and there which included censure of the caliph and his officers in all provinces and mentioned certain attitudes that they regarded inconvenient. The voice of their censure gradually grew louder and was frequently discussed by people until it reached the caliph himself. ‘ Uthmaan, in turn, delegated four of the great companions to discuss these issues and search for the real reasons behind complaints filed by inhabitants of different provinces. He sent Usamah Ibn Zayd to Basrah, Muhammad Ibn Maslamah to Kufah, ‘ Abdullaah Ibn ‘Umar to Syria, and ‘ Ammaar Ibn Yasir to Egypt. The first three delegates returned to the capital and found that there was nothing to justify these complaints, but ‘ Ammaar stayed in Egypt and its governor, Ibn Abi Sarli, sent to ‘Uthmaan informing him that ‘Ammaar was drawn to some people in Egypt and that they managed to sway him to their side. These people include ‘ Abdullaah Ibn as-Sawdaa’, Kinaanah Ibn Bishr and others.
The caliph wanted to make sure himself that the conclusion his three delegates reached was true and to clear himself before his Lord and his subjects from any oppression that could have been inflicted on any of the people. Therefore, he issued an official announcement to be delivered to all provinces in which he called upon all those who were wronged or had a complaint to come to Makkah during pilgrimage time to present their complaints before the caliph so that he would retaliate on their behalf against the oppressor and restore to them their rights. In 34 All, people came to Makkah for the pilgrimage, finished their rituals and then returned to their provinces. None of them stayed to file a complaint.
However, it was not a matter of individual complaints or personal incidents of oppression which could be settled, so as to free souls from grudges, let hearts rest, so that the Muslim public would be satisfied by the administration of the Ummah affairs. The situation was much more dangerous than that, because a group of those who were hostile to ‘Uthmaan from Kufah, Basrah and Egypt reached Madeenah for a secretly- contrived conspiracy. They explained their plan saying: “We want to mention to the caliph certain ideas which we indoctrinate people to believe. We will then return to the people and claim that he admitted them, and did not give them up or repent. Next we will dress as pilgrims, besiege him and depose him. If he refuses, we will kill him.” That was the exact scenario that took place.
The caliph managed to find out about the intentions of those rebels through two persons w’ho were close to them and briefed the caliph on their thoughts. The Companions of the Prophet, peace and blessings be upon him, advised ‘Uthmaan to kill them in order to rid the Ummah of their danger and nip the sedition in the bud on the ground of the saying of the Prophet: “Whoever calls for himself or for someone else while people are under the leadership of one Imam, he is cursed by Allah, so kill him.” Nevertheless, ‘Uthmaan, as was his habit, treated them with leniency and did not listen to the advice of the Companions who thought they ought to be handled with more firmness. Instead, he said, “No, we will forgive them and inform them of our efforts. We will never punish them unless they commit a punishable crime or declare disbelief.”
As regards the issues and questions they implanted in the hearts of people and thought the caliph would be unable to answer and so be forced to admit that he was wrong, ‘Uthmaan discussed them and persuaded them that his conduct was valid. They thus accepted the majority of his views and kept silent as to few of them. These issues are as follows:
They said, “He did not shorten the prayer, when traveling, though it used to be shortened during the lifetimes of the Prophet and his two Companions (Abu Bakr and ‘Umar).” ‘Uthmaan answered, “I arrived at a city where my family resides so I stayed and completed the prayer.” They were content with his answer.
They argued, “He nominated a certain land for the camels of Sadaqah to graze on though the Prophet and his two Companions did not do so.” He answered that (he did so) so that the camels of people should not mingle with them and thus compete with them in grazing. He also added that he had only two camels for the journey of Hajj though when he was first appointed as caliph he was the greatest owner of camels and sheep amongst the Arabs. They were satisfied with this answer.
They said that he collected the Qur’an in one Mushaf (i.e. book) and ordered that all other Mushafs be burnt. He answered. “Truly the Qur’an is one (book), revealed by the One (Allah), and in doing, so I was a follower and not a heretic.” They were content with his answer.
They said that he permitted Al-Hakam Ibn Abi Al-‘ Aas — his uncle — to return to Makkali whom the Prophet, peace and blessings be upon him, exiled to Al-Taa’if, because he was one of the most hostile pagans to the Prophet in Makkali before migration. He remained in exile during the rule of AbuBakr. They saw no grounds for ‘ Uthmaan to permit him to return (to Makkali). He answered: “I interceded with Allah’s Messenger for his sake and he accepted my intercession. Yet, the Prophet, peace and blessings be upon him, had died before Al-Hakam’s return, and Abu Bakr and ‘Umar refused to accept a report transmitted by only one person. So when I came to office, 1 allow him to come back.” They were satisfied with the answer, too.
They said that he appointed young people particularly from his own family. He answered that the Prophet, peace and blessings be upon him, appointed Zayd Ibn Haarithah and after him appointed Zayd’s son, Usamah, as commander of an army which included many of the great Companions. Some people argued with him about that at that time. They also accepted this answer.
They said that he conferred on ‘ Abdullaah Ibn Abi Sarh —his foster-brother — one fifth of the fifth to be allocated to the public treasury. He answered that both Abu Bakr and ‘Umar, may Allah be pleased with them, behaved in the same way. But he got the money back from Ibn Abi Sarli when he knew that the soldiers disliked it. The people were pleased with this behavior.
They said: “The caliph loves his family and confers on them plentiful wealth.” He answered: “I love them but I am not biased towards them thus doing injustice (to anybody) nor do I give them what is not rightfully theirs. 1 only give them from my own property and I do not deem it lawful for myself or any other person to take any of the properties of Muslims.” The caliph added: “I used to spend generously during the lifetimes of the Messenger of Allah, f>eace and blessings be upon him, Abu Bakr and ‘Umar, may Allah be pleased with them, while I was still stingy at that time, then how do you blame me when I grew old and conferred on my family what I owned?”
Finally, they said, “The caliph permitted the great Companions to go to different provinces such as Iraq, Syria and Egypt where they bought and possessed properties though his predecessor, ‘Umar, prevented them from leaving the capital lest people should be tempted to follow/ their example and thus be occupied with trade and the amassing of wealth.” This stance is in conformity with the lenient and kind character of the caliph in dealing with people. ‘Uthmaan answered them saying: “These lands have been shared by their brothers, the helpers and immigrants, when they were conquered. So whoever stays anywhere in those lands would be an example for its people to follow.” They also kept silent without agreeing with him concerning this issue.
Those remarks and oppositions to ‘Uthmaan’s policy and conduct in administering the affairs of the Ummah particularly with regard to appointing his relatives in public offices and conferring many gifts on them undoubtedly constituted the main reasons behind people’s exasperation with ‘Uthmaan’s authority. That was made excellent use of by the rebels to incite people and arouse their feelings against him.
Although that discussion officially ended with these people’s silence, the caliph realized that their attitudes would have some repercussions and that he should wisely handle the matter before the situation deteriorated. He thus sent to his governors in the different regions asking them to meet him during the pilgrimage time to discuss the issue.
(Source: Biographies of the rightly guided Caliphs )
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