This excerpt is taken from the book of Sheikh Ghulam Mustafa Zaheer Amanpuri Hafizahullah Difa-e-Sahaba Radi Allahu Anhum.
Allegation of Nepotism Against Sayyiduna Uthman Radi Allahu Anhu!
Sayyiduna Uthman ibn Affan رضي الله عنه is the third rightly guided Caliph and the Commander of the Faithful. He has countless virtues and merits. He is among the Ashara Mubashshara (the ten promised paradise). He is the double son-in-law of the Holy Prophet ﷺ. His era of caliphate was marked by peace and tranquility. It was a time of the glory and conquests of Islam. The banner of justice and fairness was raised high.
Every Muslim should have a good opinion about the Companions رضي الله عنهم. They should not belittle their status. They should not give room to their ijtihadi mistakes. Out of human compassion, one should seek forgiveness for the slips that occurred to them.
Imam Yahya ibn Ma'in رحمه الله (233 AH) says:
كل من يشتم عثمان أو طلحة أو أحدا من أصحاب النبى صلى الله عليه وسلم دجال لا يكتب عنه وعليه لعنة الله والملائكة والناس أجمعين .
"Whoever curses Sayyiduna Uthman رضي الله عنه, Sayyiduna Talha رضي الله عنه, or any Companion of the Messenger ﷺ, he is a Dajjal (impostor), no hadith should be written from him. Allah, the angels, and all humans curse him."
Reference: (Tarikh Ibn Ma'in via al-Duri: 2670)
The Companions رضي الله عنهم were not such personalities that people would keep cursing them or maintain a negative opinion against them. Respect for all the Companions is obligatory. Now we come to our topic.
◈ Maulana Abul A'la Maududi Sahib writes:
"When Hazrat Uthman رضي الله عنه became the successor, gradually he deviated from that policy. He repeatedly gave important positions to his relatives and granted them other such privileges which generally became a subject of objection among the people."
Reference: (Khilafat wa Mulukiyat p. 106)
Maulana's approach is absolutely incorrect; apart from accusation, it has no reality and is a suspicion without evidence against the rightly guided Caliph Sayyiduna Uthman رضي الله عنه.
Sayyiduna Uthman رضي الله عنه appointed whoever was capable to the office. If he was qualified for the position, he was given the post, whether he was a relative or not; the basis was capability.
Maududi Sahib, while accepting this fact, writes:
"No one can deny that those people from his family whom Sayyiduna Uthman رضي الله عنه appointed to government positions proved high administrative and military capabilities, and many conquests were achieved through their hands."
Reference: (Khilafat wa Mulukiyat p. 108)
None from Ahl al-Sunnah holds the opinion that Sayyiduna Uthman ibn Affan رضي الله عنه favored his own and neglected others, or that he was careless in generosity towards his relatives.
The Caliph has the authority to appoint anyone to any position or dismiss anyone. Others have no right to object to this, especially the rightly guided Caliph whose caliphate is according to the methodology of Prophethood; there is no justification for objection.
Moreover, during Sayyiduna Uthman رضي الله عنه’s caliphate, no Companion or Tabi'i objected to nepotism.
◈ Maududi Sahib writes:
"When Walid ibn Uqbah came with the governorship of Kufa, he reached Hazrat Sa'd ibn Abi Waqqas رضي الله عنه, who said: 'I do not know if he has become wiser than us after us, or we have become fools after you?' He replied: 'Abu Ishaq, do not be angry; this is kingship, in the morning someone enjoys it, and in the evening someone else.' Hazrat Sa'd رضي الله عنه said: 'I think you people will indeed leave it as kingship.'"
Reference: (Al-Isti'ab by Ibn Abd al-Barr: 1554/4, from narrator, Khilafat wa Mulukiyat p. 108)
This is a false narration. The chain below Hukm ibn Utaybah is unknown. Hukm is a mudallis (one who conceals the chain), and the sanad is not clarified.
Also, he writes:
"Almost similar thoughts were also expressed by Hazrat Abdullah ibn Mas'ud رضي الله عنه."
Reference: (Al-Isti'ab by Ibn Abd al-Barr: 1554/4 from narrator, Khilafat wa Mulukiyat p. 108)
This is a false narration. Muhammad ibn Sirin رحمه الله did not hear directly from Sayyiduna Abdullah ibn Mas'ud رضي الله عنه. The chain below Ja'far ibn Sulayman is unknown.
Giving a wrong impression about Sayyiduna Uthman ibn Affan رضي الله عنه based on these narrations is not just.
◈ Maududi Sahib writes:
"In the last six years of his rule, Hazrat Uthman رضي الله عنه gave government positions to his relatives and family members, and wrote the khums (one-fifth of the spoils of Africa that came from the province of Egypt) for Marwan, and gave financial gifts to his relatives. He justified this by saying it was the duty of kinship which Allah has commanded. He took money from Bayt al-Mal and also took loans, saying that Abu Bakr and Umar رضي الله عنهما had given up their rights to this money, and I have taken it and distributed it among my relatives. This is what people disliked."
Reference: (Tabaqat Ibn Sa'd: 64/3, Khilafat wa Mulukiyat p. 326)
This is a false narration.
Muhammad ibn Umar al-Waqidi is "abandoned and a liar."
Al-Zuhri is a mudallis; the sanad is not clarified.
Al-Zuhri did not live in the time of Sayyiduna Uthman رضي الله عنه. Imam al-Zuhri رحمه الله was born in 58 AH and died in 124 AH, while Sayyiduna Uthman رضي الله عنه died in 35 AH. How could he report about Sayyiduna Uthman رضي الله عنه?
Imam Yahya ibn Ma'in رحمه الله says:
مرسل الزهري ليس بشيء .
"Al-Zuhri's mursal narrations are nothing."
Reference: (Tarikh Ibn Ma'in via al-Duri: 1027)
Imam Bayhaqi رحمه الله says:
مراسيل الزهري رديئة .
"Al-Zuhri's mursal narrations are rejected."
Reference: (Al-Sunan al-Kubra: 107/10)
◈ Maududi Sahib writes:
"In Africa, Abdullah ibn Sa'd ibn Abi Sarh رضي الله عنه made a treaty with the Patriarch of that place for three hundred rows of gold. فأمر بها عثمان لآل الحكم Then Hazrat Uthman رضي الله عنه ordered this amount to be given to the family of Al-Hakam, i.e., the family of Marwan ibn Hakam."
Reference: (Tarikh al-Tabari: 314/3, Khilafat wa Mulukiyat p. 327)
This is a fabrication of al-Waqidi. Muhammad ibn Ka'b Qaradhi رحمه الله did not live in the time of Sayyiduna Uthman رضي الله عنه. Muhammad ibn Ka'b was born in 40 AH and died in 120 AH, while Sayyiduna Uthman رضي الله عنه died in 35 AH. How could he report about Sayyiduna Uthman رضي الله عنه?
◈ Maududi Sahib writes:
"Hazrat Uthman رضي الله عنه once explained his conduct in a gathering where Hazrat Ali, Hazrat Sa'd ibn Abi Waqqas, Hazrat Zubair, Hazrat Talha, and Hazrat Mu'awiya رضي الله عنهم were present, and objections regarding his financial gifts were under discussion: 'My two predecessors were strict regarding their own selves and their relatives, but the Messenger of Allah ﷺ used to give wealth to his relatives. I come from a family with limited income. Therefore, in return for the service I am doing for this government, I have taken money from this wealth, and I believe I have the right to do so. If you consider it wrong, then decide to return this money. I will accept your decision.' Everyone said: 'You have spoken very rightly.' Then the attendees said: 'You gave money to Abdullah ibn Khalid ibn Asid and Marwan. Their statement was that this amount was given to Marwan in the amount of fifteen thousand and to Ibn Asid in fifty thousand. Accordingly, this amount was returned to Bayt al-Mal from both, and people were satisfied and left the gathering."
Reference: (Tarikh al-Tabari: 345/4, Khilafat wa Mulukiyat p. 328)
The narration is very weak. Ishaq ibn Yahya ibn Talha ibn Ubaydullah al-Qurashi is a weak and rejected narrator. He has been declared weak, a fabricator, and abandoned by Ahmad ibn Hanbal, Yahya ibn Ma'in, Bukhari, Fulas, Abu Hatim, Abu Zur'ah, Nasai, Tirmidhi, Abjali, Saji, Ibn Hibban, Muhammad ibn Sa'd, Dar Qutni, Ibn 'Adi, and 'Aqili, may Allah have mercy on them.
◈ Maududi Sahib writes:
"Hazrat Uthman رضي الله عنه said: The people I appointed to positions were also appointed by Umar ibn al-Khattab رضي الله عنه. Then why do people object to me? Hazrat Ali رضي الله عنه replied: Umar رضي الله عنه, when he appointed a governor, if he received any objectionable news about him, he would thoroughly investigate it, but you do not do so. You are lenient with your relatives. Hazrat Uthman رضي الله عنه said: They are also your relatives. Hazrat Ali رضي الله عنه replied:
لعمري إن رحمهم مني لقريبة، ولكن الفضل فى غيرهم .
'Indeed, I have close kinship with them, but others are superior to them.'
Reference: (Tarikh al-Tabari: 338/4, Khilafat wa Mulukiyat p. 331)
Hazrat Uthman رضي الله عنه said: Did not Umar رضي الله عنه appoint Mu'awiya رضي الله عنه as governor? Hazrat Ali رضي الله عنه replied: Umar رضي الله عنه's slave Yarfā was not as afraid of him as Mu'awiya رضي الله عنه was afraid of him. Now the situation is that Mu'awiya رضي الله عنه does whatever he wants without asking you and says: This is the order of Uthman رضي الله عنه. But you do not say anything to him."
This is a false narration.
➊ Al-Waqidi fabricated it.
➋ Abdullah ibn Muslim ibn Ubaydullah al-Qurashi did not meet or hear from Sayyiduna Uthman رضي الله عنه.
◈ Maududi Sahib writes:
"When criticism against Hazrat Uthman رضي الله عنه started from all sides in Medina, the situation became such that except for a few Companions like Zaid ibn Thabit, Abu Sa'id al-Sa'idi, Ka'b ibn Malik, and Hassan ibn Thabit رضي الله عنهم, no Companion in the city spoke in support of Hazrat Uthman رضي الله عنه."
Reference: (Tarikh al-Tabari: 338/4, Khilafat wa Mulukiyat p. 330)
This is a false narration.
➊ Al-Waqidi fabricated it.
➋ Abdullah ibn Muslim ibn Ubaydullah al-Qurashi did not meet or hear from Sayyiduna Uthman رضي الله عنه.
It seems these are fabricated acts of the Rafidah (Shia), on the basis of which the accusation of nepotism is leveled against Sayyiduna Uthman رضي الله عنه.
◈ Maududi Sahib writes:
"This aspect of Hazrat Uthman رضي الله عنه's policy was undoubtedly wrong, and a wrong act is wrong in any case, whoever does it. It is neither the demand of reason and justice nor of religion to try to justify it with unnecessary sophistry and to deny the mistake of any Companion. But the fact is that except for this one aspect, in all other aspects, his character as a Caliph was exemplary, leaving no room for objection. Moreover, the overall good during his caliphate was so dominant and the great work of the glory of Islam was happening in his era that despite dissatisfaction with this particular aspect of his policy, the common Muslims throughout the entire realm were not ready even to entertain the thought of rebellion against him."
Reference: (Khilafat wa Mulukiyat p. 116)
The policy Maududi Sahib refers to, you have already observed its reality; there is no need to say more. This is merely advocacy of the Rafidah. To tarnish the personality of a rightly guided Caliph based on false narrations in veiled words is a loss of faith.
Warning:
It is alleged against Sayyiduna Uthman (may Allah be pleased with him) that he recalled Hakam bin Abi al-As and his son Marwan, whom the Prophet Muhammad (peace be upon him) had exiled, back to Medina during his caliphate. This is an unfounded and baseless incident. Neither did the Prophet Muhammad (peace be upon him) exile Hakam bin Abi al-As and his son Marwan, nor did Sayyiduna Uthman (may Allah be pleased with him) call them back to Medina. It should be remembered that the Rawafid have interfered in Islamic history for centuries. Many baseless and unsupported statements have been made part of history. Those who have no connection with the narrators and chains of transmission should not blindly trust historical traditions. Whoever does so has gone astray from the path of the believers.
Call for Reflection:
Maududi Sahib has passed away; now his followers should change their opinion regarding Sayyiduna Uthman bin Affan (may Allah be pleased with him). They should avoid making serious accusations of nepotism against Sayyiduna Uthman (may Allah be pleased with him).
