The killing of Uthman remains one of the most controversial moments of Islamic History, with many mysteries remaining behind why the Muslim Ummah would: a) Revolt against the supposed 'righteously guided' caliph of their time and b) Why the people would remain silent to defend this man but rather allow it to concur. The Sunnis have presented many arguments to try and explain this strange incident, many of the times they try to shift the blame and come up with a conspiracy theory such as 'a secret undercover Jew started it' 0r that 'it was the khawarij' when they did not even exist at the time of Uthman and so on. The reality of the matter is that the historical records attest that the killers of Uthman were none but the supposed 'beloved' companions of the Prophet (saw), including the very individuals who claim to want to avenge Uthman.
Unfortunately, the scholars of Ahlus Sunnah have remained too faithful to their beloved companions and have extensively censored and weakened anyone who had narrated of this incident. We will find that even merely saying what occurred leads to you being weakened and rejected by the scholars, which is a completely unobjective methodology. After extensive research, we would like to provide the sources and shed light onto the reality of who the killers of Uthman are, using an objective methodology while studying history.
Did all the Sahaba support Uthman?
Sunnis typically love to argue that the Sahaba did not partake in Uthman's killing, but rather supported him and wanted to shelter him. If this was true, then we should expect to find ALL the Sahaba standing shoulder to shoulder protecting Uthman from the ‘Khawarij’ or 'Sabaites' or 'Egyptians' as they claim. This would pinpoint the presence of tens of thousands of Sahaba protecting Uthman. But this was not the case for, how could a group of rebels penetrate through thousands of loyal defenders and kill Uthman? The answer is that companions themselves were involved in the agitation and murder of Uthman.
The fact of the matter is, no revolution to oust the head of state can occur until the grass root support of the local population living in the administrative capital takes place. In the case of Uthman, the capital was Madina, he ruled from that city and any movement to oust him would thus not have been successful if he had the support from the people of Madina. Unfortunately for Uthman, he did not have such support as the people of Madina clearly opposed his rule.
The major early Sunni scholar of hadith, Sufyan al-Thawri, himself confesses to this as recorded in Kitab as-Sunnah, Vol. 1, pg. 251, H. # 410 by al-Khallal:
أخبرنا أخبرنا عبد الله بن أحمد ، قال : حدثني أبي قال : قال سفيان :أهل المدينة لما وثبوا على عثمان فقتلوه ، قال لهم سعد: أمعاوية خير عندكم من عثمان ؟ قالوا : لا ، بل عثمان ، قال :فلا تقتلوه ، قالوا : نكله إلى الله ، قال : كذبة والله
Sufyan narrates: When the people of Madina assaulted and killed Uthman, Sa'ad said to them, "Is Mu'awyia better than Uthman in your opinion?". They replied: "No, Uthman is better". He (Sa'ad) said: "Then do not kill him!" They replied: "We will let him in God’s custody’. He said: "By God you lied!"
As we can see from this narration Sufyan was testifying to the fact that the people of Madina were responsible for attacking and killing Uthman, that in itself refutes the notion that Uthman was killed by Sabaites that hailed from the provinces of Egypt. Whilst Sa'ad was expressing his opposition to the murder of Uthman, we will evidence later on that he played a role in the agitation against Uthman that contributed to his downfall.
The Sahaba partook in killing Uthman!
What more relevant testimony can there for this fact other than of the victim Uthman himself? When Uthman was attacked he called out to the companions, and reminded them of his status and companionship to try and convince them to stop, but led to no avail. Regardless, this demonstrates the fact that the killers where Uthman because he reminded them of what they saw themselves!
Ibn Kathir records the following incident in Al-Bidayah Wal Nihayah, Vol. 10 pg. 291 - 292:
قال الإمام أحمد حدثنا إسحاق بن سليمان سمعت معاوية بن سلم أن سلمة يذكر عن مطرف عن نافع عن ابن عمر أن عثمان أشرف على أصحابه وهو محصور فقال على م تقتلونني؟ فإني سمعت رسول الله صلى الله عليه وسلم يقول لا يحل دم امرئ إلا بإحدى ثلاث رجل زنى بعد احصانه فعليه الرجم أو قتل عمدا فعليه القود أو ارتد بعد اسلامه فعليه القتل فوالله ما زنيت في جاهلية ولا اسلام ولا قتلت أحداً فأقيد نفسي منه ولا ارتددت منذ أسلمت إني أشهد أن لا إله إلا الله وأن محمداً عبده ورسوله . ورواه النسائي عن أحمد بن الأزهر عن إسحاق بن سليمان به.
Imam Ahmed stated: Ishaq b. Sulaiman told us that he heard Muawiyah b. Aslam that Salmah narrated from Mutraf from Nafi’ from Ibn Umar:
Uthman during his siege looked at his companions and said: ‘Why do you people want to kill me? I have heard Holy Prophet (s) that the blood of a person becomes Halal only in three conditions, if he committed adultery after marriage, such a man should be stoned to death, or someone deliberately killed another person, his punishment is death or if someone becomes apostate, his punishment is death as well. By Allah! I neither committed adultery during the days of ignorance nor during the days of Islam, nor have I killed someone that I may give qisas via my life, and I did not become an apostate after becoming Muslim. I testify that there is no God except Allah and Muhammad is His prophet and Messenger’.
This tradition is also recorded in Musnad Ahmad Ibn Hanbal, Vol. 1, pg. 63 H. # 452 wand Shaykh Shu’aib al-Arna'ut declared it ‘Hasan’ and Shaykh Ahmad Shakir declared it ‘Sahih’ in his version of Musnad Ahmad, Vol. 2, pg. 358.
On the next page we find a similar tradition recorded by Ibn Kathir which begins in this manner:
قال الإمام أحمد حدثنا قطن ثنا يونس -يعني ابن ابي اسحاق- عن أبيه عن أبي سلمة بن عبدالرحمن قال أشرف عثمان من القصر وهو محصور فقال انشد بالله من شهد رسول الله صلى الله عليه وسلم يوم حراء إذ أهتز الجبل فركله بقدمه
Imam Ahmed stated: ‘Qatan told us Yunus (Ibn Abi Ishaq) narrated from his father that he heard Abu Salmah b. Abd al-Rahman:
Uthman during his siege looked outside his palace and stated: "In the name of Allah, I make an appeal to the person who saw the Holy Prophet on the day of Hira, when mountain shook, He (s) struck his foot on it…".
This tradition has been declared ‘Sahih’ by both Shaykh Shu’aib al-Arna’ut (Musnad Ahmad b. Hanbal, vol. 1, pg. 59, H. # 420) and Shaykh Ahmad Shakir (Musnad Ahmad, Vol. 1, pg. 343, Hadith # 320).
We also read in Sunan an-Nasa'i 3609:
It was narrated from Abu Salamah b. 'Abdur-Rahman that 'Uthman looked out over them when they besieged him and said:
"By Allah, I adjure a man who heard the Messenger of Allah, on the day when the mountain shook with him, and he kicked it with his foot and said: 'Be still, for there is no one upon you but a Prophet or a Siddiq or two martyrs,' and I was with him." Some men responded and affirmed that. Then he said: "By Allah, I adjure a man who witnessed the Messenger of Allah, on the day of Bai'at Al-Ridwan, say: 'This is the Hand of Allah and this is the hand of 'Uthman.'" Some men responded and affirmed that. He said: "By Allah, I adjure a man who heard the Messenger of Allah say, on the day of the army of Al-'Usrah (i.e. Tabuk): 'Who will spend it and it will be accepted?' And I equipped half of the army from my own wealth." Some men responded and affirmed that. Then he said: "By Allah, I adjure a man who heard the Messenger of Allah say: 'Who will add to this Masjid in return for a house in Paradise,' and I bought it with my own wealth." Some men responded and affirmed that. Then he said: "By Allah, I adjure a man who witness Rumah being sold, and I bought it from my own wealth and allowed wayfarers to use it." Some men responded and affirmed that.
We also read in Kitab al-Masahif, by al-Sajistani, pg. 45:
لَمَّا نَزَلَ أَهْلُ مِصْرَ الْجُحْفَةَ يُعَاتِبُونَ عُثْمَانَ رضي الله عنه، صَعِدَ عُثْمَانُ الْمِنْبَرَ فَقَالَ: " جَزَاكُمُ اللَّهُ يَا أَصْحَابَ مُحَمَّدٍ عَنِّي شَرًّا أَذَعْتُمُ السَّيِّئَةَ، وَكَتَمْتُمُ الْحَسَنَةَ، وَأَغْرَيْتُمْ بِي سُفَهَاءَ النَّاسِ
When the Egyptian forces landed at Jahafa and began to talk ill of Uthman, he got to know about it and climbed on the pulpit and said, 'O Sahaba of Prophet Muhammad (saw), May Allah curse you for bad mouthing me. You advertised my shortcomings and concealed my virtues. You have also provoked people against me...'.
The statements of Uthman make it clear that the people who had besieged him and wanted to murder him were companions of the Holy Prophet (s), which is why he appealed directly to those individuals and reminded them to testify that they had seen the incident of Hira and Ridwan at the time of the Holy Prophet (s). That is why Ibn Hajar Asqalani in al-Isaba, Vol 4 pg. 378 Bio # 5452 (under Uthman’s biography) testified:
وجاء من طرق كثيرة شهيرة صحيحة عن عثمان لما أن أحصروه أنتشد الصحابة في أشياء
It has been narrated with different renowned and Sahih chains that when Uthman was besieged, he beseeched the Sahaba for various things.
Imam Adab al-Din al-'Iji similarliy testifies in his famed work, Al-Mawaqif, on page 413, that the murder of Uthman involved the companions and this fact is Mutawatir (mass transmitted):
وأما الفتن والحروب الواقعة بين الصحابة فالهشامية أنكروا وقوعها ولا شك أنه مكابرة للتواتر في قتل عثمان ووقعة الجمل وصفين
About the fitna and wars which took place among the companions, the Hashimiyya deny it, and no doubt that they evasive this because of the tawatur (mass transmission) of the the murder of Uthman, the battles of Jamal and Siffin.
At this point we have cited light proofs for the involvement of the Sahabah in the agitation and murder of Uthman. We shall now cite an array of evidence about each and every Sahabi involved in the agitation and murder of Uthman. Once we have submitted such evidence, readers shall have no doubt about the role of the Sahabah in the murder of the 3rd caliph of Ahle Sunnah. We would like to mention that because of the an overwhelming number of companions were involved in this incident, we decided to split this article up into parts, with part 1 discussing the hypocrites who killed Uthman and then fought Imam Ali (as) claiming to avenge him at the Battle of Jamal.
Yes, that is correct. The very people who claimed vengeance for Uthman were the ones who actually killed him. This includes Aisha, Talha, and al-Zubayr. The proofs for this shall now be presented In'sha'Allah.
Companion 1: Aisha bint Abi Bakr
Infamous to many people is that one of the main oppositions against Uthman was Aisha herself, whom she had grown to hate and dislike. It is quite shocking to many when they discover this because it is assumed she 'loved' Uthman as she started a whole war supposedly in his name. However, the reality is far from that and Aisha actually wanted Uthman to be killed for several reasons. These reasons are numerous but they include: Aisha used to receive a large sum of wealth from Abu Bakr and Umar, so far as receiving portions of Fadak as a gift, and so acted freely how she wishes. When Uthman came to power, he cut off these extensive provisions for her and provided them only for his relatives from his tribe, seeing as Aisha was not an Umayyad she did not receive those sums of large money any longer. Other reasons include Uthman's 'deviance' from Abu Bakr & Umar's style of governing, and wanting to replace him.
Aisha's incited people against Uthman
Ibn Shabbah records in Tarikh al-Medina Vol 2, pg. 222, Hadith # 2035, and al-Baladhuri in his famed book Ansab al-Ashraf, Vol 6 pg. 192 - 193 records that:
قَالُوا: ولما اشتد الأمر عَلَى عُثْمَان أمر مَرْوَان بْن الحكم وعَبْد الرَّحْمَنِ بْن عتاب بْن أسيد فأتيا عَائِشَةَ وَهِيَ تريد الحج فقالا لَهَا: لو أقمت فلعل اللَّه يدفع بك عَنْ هَذَا الرجل، فَقَالَتْ: قَدْ قربت ركابي وأوجبت الحج عَلَى نفسي ووالله لا أفعل، فنهض مَرْوَان وصاحبه ومروان يَقُول: وحرق قَيْس عَلِي البلاد … حَتَّى إِذَا اضطرمت أجذما. فَقَالَتْ عَائِشَةُ: يا مَرْوَان وددت والله أَنَّهُ فِي غرارة من غرائري هذه وأني طوقت حمله حَتَّى ألقيه فِي البحر
When the situation became extremely grave, Uthman ordered Marwan b. al-Hakam and Abd al-Rahman b. Attab b. Usayd to try to persuade Aisha to stop campaigning against him. They went to her while she was preparing to leave for pilgrimage, and they told her: “We pray that you stay in Medina, and that Allah may save this man (Uthman) through you.” Aisha said: “I have prepared my means of transportation and vowed to perform the pilgrimage. By God, I shall not honor your request… I wish he (Uthman ) was in one of my sacks so that I could carry him. I would then throw him into the sea.”
It is clear that Uthman deemed Aisha as a key figure in the opposition to Uthman, which is why he had wanted Marwan to approach her and stop her acts of incitement. Aisha was not only uninterested to accept his request, but also adament about continuing her campaign against him. Aisha had grown to hate Uthman so much she wished she could 'throw him in the sea' or in the words kill him herself.
Al-Baladhuri records in Ansab al-Ashraf, Vol 6 pg. 212:
وَقَدْ كانت عَائِشَةُ وأم سلمة حجتا ذَلِكَ العام، وكانت عَائِشَةُ تؤلب عَلَى عُثْمَان فلما بلغها أمره وَهِيَ بمكة أمرت بقبتها فضربت فِي الْمَسْجِد الحرام وَقَالَتْ: إني أرى عثمان سيشأم قومه كَمَا شأم أَبُو سُفْيَان قومه يَوْم بدر
Aisha was inciting people against Uthman, when she was informed about his murder while she was in Mecca, she spoke in the Shrine (Mecca) and said: ‘I believe that Uthman shall bring ill luck on his people (Ummayads) just as Abu Sufyan brought ill luck on his people (disbelievers) on the Day of Badr’.
Al-Tabari also records in History of Tabari Vol 15 pg. 238 - 239 (Arabic) that whilst Uthman was besieged when Ibn Abbas met Aisha as she was making her way to perform Hajj. Aisha wanted Ibn Abbas to turn against Uthman and she appealed to him stating:
According to Muhammad (Al-Waqidi) – Ibn Abi Sabrah – Abd al-Majid b. Suhayl – Ikramah: Aisha said to Ibn Abbas: "I entreat you by God, abandon this man (Uthman), sow doubt about him among the people, for you have been given a sharp tongue. Their powers of discernment have been clarified, the beacon light is raised high to guide them, and (the Caliph’s associates) have milked the lands that once abounded in good things. I have seen Talha b. Ubaydullah take possession of the keys to the public treasuries and storehouses. If he becomes Caliph, he will follow in the path of his paternal cousin Abu Bakr." (Ibn Abbas): I said, “O Mother (of the Believers), if some evil were to befall that man [namely Uthman], the people would seek asylum only with our companion (namely, ‘Ali). She replied, “Be quiet! I have no desire to defy or quarrel with you”.
We find again this campaigning of Aisha to have the people revolt against Uthman and kill him, and asked Ibn Abbas to join her in this revolt and told him about her long-term plan. It was to have her relative, Talha, succeed Uthman after his death, but she did not anticipate that the people will choose Ali (as) as the next khalifah despite Ibn Abbas's warning to her about it. Because her plan failed she took those steps to rebel against Imam Ali (as) and led to the battle of Jamal, with numerous battle cries of lies such as aiming to avenge Uthman when she herself wanted him dead.
Aisha's referral to Uthman as a 'Na'thal'
One of Aisha's remarks towards Uthman was calling him a na'thal, which means an old fool (al-Shaykh al-Ahmaq). When we look through the books of Ahlus Sunnah we find many testimonies to Aisha's constant calling of Uthman as a Na'thal and praying that he be killed. For example:
The famous Islamic historian and hadith expert, Ibn al-Athir (d. 630 AH), records in al-Nihayah, pg. 926:
حديث “اقتلوا نعثلا قتل الله نعثلا” تعني عثمان . وهذا كان منها لما غاضبته وذهبت إلى مكة
The hadith “kill Nathal, may Allah kill Nathal” refers to Uthman. This occurred when she (Aisha) got angry and went to Mecca.
The Islamic historian and philosopher, Ahmad b. Ya’qub Maskuweh (d. 421 AH) in Tajareb al-Ummam, Vol 1 pg. 300:
وكانت من قبل تشنّع على عثمان، و تحضّ عليه، و تخرج راكبة بغلة رسول الله- صلى الله عليه- و معها قميصه و تقول: – هذا قميص رسول الله، صلى الله عليه، ما بلى و قد بلى دينه، اقتلوا نعثلا، قتل الله نعثلا
She (Aisha) used to defame Uthman and instigate against him, she used to roam on Allah’s Apostle’s mule holding a cloth and saying: ‘This is Allah’s Apostle’s cloth, it’s not ragged yet while his religion has become ragged, Kill Na’thal, may Allah kill Na’thal’.
The famous Mufassir and Historian, Fakhr al-Din al-Razi likewise stated in al-Mahsol, Vol, 4 pg. 343:
فكانت عائشة رضي الله عنها تحرض عليه جهدها وطاقتها وتقول أيها الناس هذا قميص رسول الله صلى الله عليه وسلم لم يبل وقد بليت سنته اقتلوا نعثلا قتل الله نعثلا
Aisha did her best to incite people against Uthman, and she used to say: ‘Oh people! This is the cloth of the Messenger of Allah (pbuh) still not ragged, while his Sunnah is ragged, kill Nathal, may Allah kill Nathal.’
Other sources for this include:
The people had blamed Aisha for Uthman's death
Ibn Abdul Barr recorded in al-'Iqd al-Farid, Vol. 5 pg. 44:
فقال مَرْوان: فقلت لها: هذا عَملك، كتبتِ إلى الناس تأمرينهم بالخروج عليه
“Marwan approached Aisha and said Uthman died because of you, you wrote to people and incited them against him.”
In Tabaqat al-Kubra, Vol 3 pg. 60 we read the testimony of famous Tabi’i namely Masruq which has also been quoted for allegedly mourning over Uthman:
فقال لها مسروق: هذا عملك. أنت كتبت إلى الناس تأمرينهم بالخروج إليه
“Masruq said to Aisha, Uthman died because of you, you wrote to people and incited them against him.”
This report can also be found in Tarikh al-Medina Vol 4, pg. 82, (Alt print here) Tarikh Khalifa b. Khayyat pg. 104, and Ibn Kathir declared the chain is Sahih in al-Bidaya Wa al-Bihaya Vol 10 pg. 339 - 340.
He also recorded in al-’Iqd al-Farid, Vol. 5 pg. 46:
دخل المُغيرة بن شُعبة على عائشة فقالت: يا أبا عبد الله، لو رأيتني يومَ الجمل وقد نفذتْ النِّصالُ هَوْدجي حتى وصل بعضُها إلى جِلْدي. قال لها المغيرة: وددتُ والله أن بَعضها كان قتلك. قالت: يرحمك الله، ولم تقول هذا؟ قال: لعلَها تكون كَفّارة في سَعْيك على عُثمان.
“Mughira b. Shu'ba approached Aisha and she said to him, ‘In Jamal some of the arrows that were fired, nearly pierced my skin.’ Mughira replied, ``If only an arrow had killed you, that would have acted as penance for the fact that you had incited the people to kill Uthman.”
Aisha mourned the killing of Uthman?
The polemicists from Ahlus Sunnah have argued that Aisha had only good relations with Uthman and prove this by citing narrations wherein Aisha supposedly mourned the killing of Uthman, cursed his killers and claimed he was an innocent man. (This was narrated by al-Masruq Ibn al-Ajda') However, the response or reaction of Aisha AFTER Uthman's death is irrelevant to our discussion which is to do with her attitude towards Uthman DURING his lifetime. Someone may well change their views or regret previous actions of theirs, and this is not rare to see in history, however it does not negate their previous views and positions. Therefore, let us stick to analysing the narrations that discuss her views about Uthman DURING his lifetime.
The change in circumstances in Aisha’s portrayal of Uthman from a kafir to victim occurred when Imam Ali b. Abi Talib (as) had attained power. Her new policy of regret had not gone unnoticed and she may well have denied this later, but the fact is that the Sahaba were fully aware that Aisha WAS responsible for Uthman’s killing and they pointed this out to her.
In Tarikh al-Tabari Vol, 16, pg. 52 - 53 (Arabic) we read that:
As 'A'ishah arrived at Sarif on her way back from visiting Mecca, 'Ubayd b. Umm Kilab met her. He was 'Ubayd b. Abi Salamah but named after his mother. "What is the matter?" 'A'ishah asked him. "They killed 'Uthman and then did nothing for eight nights." "What did they do then?" she asked. "The people of Medina handled the affair by consensus, and matters proceeded very well for them. They agreed upon 'Ali b. Abi Talib." "By Allah!" she replied. "Would that the sky were overturned if the command is decided in favor of your leader! Take me back! Take me back! So she departed for Mecca, saying: "By Allah! 'Uthman has been killed unjustly, and I will seek revenge for his blood!" Ibn Umm Kilab said to her: "How is that? By Allah! You were the first to incline the blade against 'Uthman and were saying 'Kill Na'thal, for he has become a disbeliever!’”
Imam ‘Ali (as) wrote a letter to Aisha in which He (as) had openly questioned Aisha’s motives, as recorded in al-Sira al-Halabiyya Vol 3 pg. 356:
وكتب لعائشة رضي الله عنها: أما بعد، فإنك قد خرجت من بيتك تزعمين أنك تريدين الإصلاح بين المسلمين، وطلبت بزعمك دم عثمان وأنت بالأمس تؤلبين عليه فتقولين في ملأ من أصحاب رسول الله صلى الله عليه وسلم اقتلوا نعثلا فقد كفر، قتله الله، واليوم تطلبين بثأره، فاتقي الله وارجعي إلى بيتك وأسبلي عليك سترك قبل أن يفضحك الله، ولا حول ولا قوة إلا بالله العلي العظيم
“You have acted in opposition to Allah (swt) and his Rasul (s) by leaving your home, you have made demands for those things that you have no right. You claim to wish to reform the Ummah, tell me, what role do women have in reforming the Ummah and participating in battles? You claim that you wish to avenge Uthman ‘s murder despite the fact that he is a man from Banu Ummayya and you are a woman from Banu Taym. If we look into the matter it was only yesterday that you had said ‘Kill Nathal May Allah (swt) kill him because he has become a kaafir”.
Ibn Abd Rabbih al-Andalusi recorded in Iqd al-Farid, Vol 5 pg. 43:
خرجت عائشة باكيةَ تقول: قُتل عثمان مظلوماً! فقال لها عمار: أنتِ بالأمس تُحرضين عليه، واليومَ تَبْكِين عليه
Aisha went out weeping and saying: Uthman has been killed as one that is oppressed.’ Ammar b. Yasser replied: ‘Yesterday you were inciting people against him and today you weep for him!’
For those who make attempts to have us believed that 'Aisha shared very cordial relations with Uthman, we should remind such people that at one place 'Aisha, herself made the following admission. We read in History of Tabari Vol 16, pg. 99 - 100 (Arabic):
Ziyad b. Ayub – Mussab b. Salam al-Tamimi – Muhammad b. Suqah – Asim b. Kulayb – Kulayb b. Shehab: (All reliable narrators authenticated by Ibn Hajar and al-Dhahabi)
During the time of ‘Uthman b. Affan, I had a dream. I saw a man who was ruling the people while he was ill in bed, and a woman was by his head. The people were after him and hastened toward him and had she forbidden them, they would have stopped. But she did not, so they seized and killed him. I used to recount this dream of mine to everyone, whether settled or nomad, and they were surprised and did not know what it meant.
Then when Uthman was killed the news reached us as we were returning from a raid, and my companions said: ‘You dream Kulayb!’. When we got to Basrah, and we had not been there long when someone said: ‘Talha and al-Zubayr are coming and the Mother of the Faithful is with them’. This alarmed the people and they were surprised, but they were claiming to the people that they had only come out of anger over Uthman and in penance over the way they had not supported him. The Mother of the Faithful spoke up: “We became angry at Uthman on your behalf because of three things he did: giving command to youths, expropriating common property and beating (people) with whips and sticks”.
Aisha's clear contradiction regarding Uthman's killers
Let us give a clear stance of Aisha about the people of Egypt who were at the front line in their agitation against Uthman. During the time of these tensions, she was incorrectly informed that Uthman was not murdered rather Uthman killed the people of Egypt who had besieged him. So Aisha viewed that Uthman was injust because he killed the Egyptians as she saw them seeking justice from Uthman's trynny.
The source for this is in History of Tabari Vol 16 pg. 39 (Arabic):
According to Umar b. Shabbah – Abul Hassan al-Madaini – Suhaym, the mawla of Wabrah Al-Tamimi- Ubayd b. Amr al-Qurashi: Aisha had left Madina while Uthman was being besieged. A man [just in from Madina] called Akhdar came up to her in Mecca, so she asked: “What are the people doing?” “Uthman has killed the Egyptians” he replied. “We belong to Allah and to Him we return” exclaimed Aisha. “Does he (Uthman) kill people who come seeking justice and denouncing injustice? By Allah! We don’t approve of such a thing”. Presently another man came. “What are the people doing?” she asked. “Uthman has been killed by the Egyptians” he replied. Akhdar was amazed. She He alleged that the killed was the killer.
Now this is clear proof for Aisha's insicnerity, because as soon as Imam Ali became a caliph she switched sides and claimed the Egyptians were injust and Uthman was innocent. So which is it? It's clear she only changed her mind because she needed an excuse to rebel against Imam Ali (as) as she did in the Battle of Jamal.
Companion 2: Talha Ibn Ubaydullah
Talha Ibn Ubaydullah was one of the people that were in line for the caliphate, he was an option amongst Umar's shura council, but Uthman was chosen over him. Talha was also not an Umayyad, and so was not given power or anything from Uthman's government. Because of all these factors and other alike, he too joined in the campaign of rebelling against Uthman and actually was one of the people that had directly killed him. He expected to become caliph himself and take power after Uthman's death, but unfortunately for him - Imam Ali (as) had taken power instead.
One of the clearest evidences for Talha's partaking of Uthman's death was the testimony of Marwan Ibn al-Hakam, who was one of Uthman's cousins and amongst his closest allies. In the battle of Jamal, Marwan himself killed Talha, and his reasoning for this was to avenge Uthman's blood.
This has been mentioned by Ibn Sa'ad in Tabaqat al-Kubra Vol 5 pg. 28:
أخبرني موسى بن إسماعيل قال حدثني جويرية بن أسماء عن نافع قال أخبرني موسى بن إسماعيل قال حدثني جويرية بن أسماء عن نافع قال... قالوا فلما قتل عثمان وسار طلحة والزبير وعائشة إلى البصرة يطلبون بدم عثمان خرج معهم مروان بن الحكم فقاتل يومئذ أيضا قتالا شديدا فلما رأى انكشاف الناس نظر إلى طلحة بن عبيد الله واقفا فقال والله إن دم عثمان إلا عند هذا هو كان أشد الناس عليه وما أطلب أثرا بعد عين ففوق له بسهم فرماه به فقتله
Musa b. Isma’il [B] has informed me, he said Juwayriyyah b. Asma’ [B & M]has narrated to me from Nafi’ [B & M] he said: (All reliable narrators from Bukhari & Muslim)
“…When ‘Uthman was killed, and Talha, Zubayr and A’isha went to Basra in order to avenge the blood of ‘Uthman, [at that time] Marwan also accompanied them and he also fought severely on that day [on the day of the battle of the camel]. So, when he saw that all the people [of his army] were running away on the battlefield [after Aisha’s forces were defeated], Marwan looked at Talha who was standing and he [Marwan] said: ‘By Allah, the blood of ‘Uthman is only with this man. He [Talha] was the most severe of the people against him (Uthman). And I do not seek any trace after what my eye saw. So he [Marwan] prepared against him [Talha] by putting a point on an arrow, and he shot him [Talha] with it [the arrow]; killing him.’”
Al-Baghawi reported the following in Mu’jam al-Sahaba Vol 3, pg. 411 - 412, H# 1349, authenticated by Ibn Hajar in al-Isaba Vol 3, pg. 432:
عن الجارود بن أبي سبرة قال: لما كان يوم الجمل نظر مروان إلى طلحة فقال: لا أطلب بثأري بعد اليوم فنزع له سهما فقتله رضي الله عنه
Jarud b. Abi Sabra that he said: When the day [of the battle] of Jamal arrived, Marwan looked at Talha and said: ‘I will not seek my revenge after this day’ then he shot him [Talha] with an arrow and killed him.
Ibn Asakir recorded in Tarikh Dimashq Vol 25, pg. 112 so authenticated in al-Isaba, Vol 3, pg. 432:
وأخرج يعقوب بن سفيان بسند صحيح عن قيس بن أبي حازم أن مروان بن الحكم رأى طلحة في الخيل ، فقال : هذا أعان على عثمان فرماه بسهم في ركبته ، فما زال الدم يسيح حتى مات
Narrated Ya’qub b. Sufyan with an authentic [Sahih] chain from Qays b. Abi Hazem that Marwan b. al-Hakam saw Talha on the horse, so he [Marwan] said: ‘He assisted against Uthman’, then he [Marwan] shot him [Talha] with an arrow in his knee, so the blood did not stop flowing until he [Talha] died.
Al-Tabarani recorded in al-Mu'jam al-Kabir Vol. 1, pg. 113, Hadith # 201, and authenticated by al-Haythami in Majma al-Zawa'id, Vol. 9, pg. 148, Hadith # 14822:
وعن قيس بن أبي حازم قال رأيت مروان ابن الحكم حين رمى طلحة يومئذ بسهم فوقع في عين ركبته فما زال يسيح إلى أن مات. رواه الطبراني ورجاله رجال الصحيح
Narrated by Qays b. Abi Hazim who said: I saw Marwan b. al-Hakam when he shot Talha on that day [the day of the battle of the camel] with an arrow, so he [Talha] fell on his knee, so he did not stop bleeding heavily until he died. [Al-Haythami has said] At-Tabarani has narrated it, and its narrators are the narrators of As-Sahih [Sahih Al-Bukhari and Sahih Muslim]
Al-Hakim has also recorded in al-Mustadrak ‘Ala al-Sahihain Vol 3, pg. 417 - 418, H.# 5589, authenticated by al-Dhahabi:
عن عكراش قال : كنا نقاتل عليا مع طلحة و معنا مروان قال: فانهزمنا قال : فقال مروان : لا أدرك بثأري بعد اليوم من طلحة قال : فرماه بسهم فقتله
Akrash stated: “We were fighting with Talha against Ali. Marwan was with us, then we started to face defeat, hence Marwan said: ‘I will not seek my revenge after this day, then he shot him with an arrow and killed him.’”
We read in Tarikh Khalifa b. Khayyat pg. 108, and al-Hakim in al-Mustadrak 'ala al-Sahihain Vol. 3, pg. 418 - 419, Hadith # 5593, and al-Dhahabi in Siyar A’lam al-Nubala, Vol 1 pg. 36:
جويرية بن أسماء عن يحيى بن سعيد عن عمه أن مروان رمى طلحة بسهم فقتله ، ثم التفت إلى أبان فقال قد كفيناك بعض قتلة أبيك
Jawairiya b. Asma narrated from Yahya b. Saeed who narrated from his uncle that Marwan shot Talha with an arrow and killed him, then he looked at Aban (son of Uthman) and said: ‘I have spared you from one of the murderers of your father.’
Sunni scholar Muhibuddin Tabari (d. 694) writes in Riyadh al-Nadhira, Vol 4 pg 264:
والمشهور أن مروان بن الحكم هو الذي قتله، رماه بسهم؛ وقال: لا أطلب بثأري بعد اليوم
It is popularly known that Marwan is the one who killed him, he shot him an arrow and said: ‘After this day, there is no need to seek revenge’
These reports prove that even the Umayyad leaders such as Marwan who (alongside Talha) fought Imam Ali (as), knew that Talha and Zubayr were the actual killers of Uthman. Whilst Marwan was well aware of the role of Talha and Zubayr in the agitation and murder of Uthman, the words spoken to him by Sahabi Saeed b. al-Aas prior to the batlle of Jamal might have motivated him to do what he did by killing Talha. We read in History of Tabari Vol 16, pg. 44:
Umar b. Shabbah – Abu al-Hasan – Abu Amr – Utbah b. al-Mughirah b. al-Akhnas: At Dhat Irq, Saeed b. al-Aas met Marwan b. al-Hakam and his men and asked: “Where are you heading for? Those from whom you seek revenge are on the rumps of camels. Kill them and then go back to your houses!”
No matter how many attempts Nawasib try to prove that Sahaba particularly Talha shared cordial relations with Uthman the historical evidence recorded by the Sunni Imams proves that the Sahaba such as Talha were not the well wishers of Uthman. We read the testimony of the Imam of Ahle Sunnah Muhammad b. Sirin recorded in Ansab al-Ashraf Vol 6 pg. 201 and al-Iqd al-Farid Vol 5 pg. 49:
عن إبن سيرين: لم يكن من أصحاب النبي صلى الله عليه وسلم أشد على عثمان من طلحة۔
Ibn Sirin said: ‘No one amongst the companions of the Prophet (pbuh) showed more enmity towards Uthman than Talha.’
Similarly, in Tarikh al-Medina, Vol 4 pg. 23 we read the testimony of a Tabi’i namely Auf b. Abi Jamila al-Erabi:
حدثنا محمد بن منصور قال، حدثنا جعفر بن سليمان الضبعي، عن عَوف قال: كان أشد الصحابة على عثمان طلحة بن عبيد الله، وإنما أفسدَ عثمان رضي الله عنه بطانة استَبْطَنَها من الطلقاء.
Muhammad b. Mansur – Ja'far b. Sulaiman al-Dab’ie – Auf said: ‘The most offensive Sahabi against Uthman was Talha’
This proves the presence of Sahaba against Uthman, with Talha neing one such person. Whilst these evidences shall suffice to prove the role of Talha in the agitation against Uthman and in his murder, let us give another blow to the Nawasib, by calling upon the testimony of none other than Uthman himself to determine his opinion of Talha during the time of sedition. Hafiz Ibn Shabbah al-Numairi (d. 262 H) records in Tarikh al-Medina Vol 4 pg. 52 - 53:
فلما كان يوم العيد صلى علي رضي الله عنه بالناس ، فمال الناس إليه وتركوا طلحة ، فجاء طلحة إلى عثمان رضي الله عنه يعتذر ، فقال عثمان : الآن يا إبن الحضرمية ألبت الناس علي حتى إذا غلبك علي على الأمر ، وفاتك ما أردت جئت تعتذر ، لا قبل الله منك.
Abdullah b. al-Zubayr said: ‘When it was the day of Eid, Ali (ra) led the prayer for the people, hence the people went to him (Ali) and abandoned Talha. Then Talha went to apologize to Uthman (ra). Uthman said to him: ‘Oh son of Hadhramiya! You incited people against me and then, when Ali won against you and you missed what you wanted to achieve, you came to apologize, may Allah not accept from you.’
Then we also read the following words of Uthman spoken about Talha recorded by Tabari in History of al-Tabari Vol 15, pg. 199 - 200 (Arabic):
Al-Waqidi - Abrahim b. Salim - Salim b. Abi Umaya - Basr b. Sa’eed - Abdullah b. Ayyash:
I entered Uthman’s presence (During the agitation against Uthman) and talked with him for an hour. He said: “Come Ibn Ayyash,” and he took me by the hand and had me listen to what the people were saying at his door. We heard some say, “what are you waiting for,” while others were saying, “wait, perhaps he will repent.” While the two of us were standing there (behind the door and listening), Talha Ibn Ubaydillah passed by and said: “Where is Ibn Udays?” He was told, “He is over there.” Ibn Udays came to (Talha) and whispered something with him, and then went back to his associates and said: “Do not let anyone go in (to the house of Uthman) to see this man or leave his house.”
Uthman said to me: “These are the orders of Talha.” He continued, “O God! Protect me from Talha for he has provoked all these people against me. By God, I hope nothing will come of it, and that his own blood will be shed. Talha has abused me unlawfully. I heard the Messenger of God said: ‘The blood of a Muslim is lawful in three cases: apostasy, adultery, and the one who kills except in legitimate retaliation for another.’ So why should I be killed?”
Ibn Abbas continued: I wanted to leave (the house), but they blocked my path until Muhammad Ibn Abi Bakr who was passing by requested them to let me go, and they did so.
Though the statement of Uthman we just cited shall be sufficient to shut the mouth of our opponents, if we read the following incident that occurred prior to battle of Jamal, we will come to know that Talha acknowledged his lead role in opposing Uthman and that he and his supporters were now preparing to fight Ali b. Abi Talib (as) to avenge that same murder. We read in Tarikh al-Tabari Vol 16 pg. 79 (Arabic):
Ahmad b. Mansur – Yahya b. Main – Hisham b. Yousuf – Abdullah b. Musab – Musa b. Uqbah –
When Talhah and al-Zubayr and Aisha set out, I noticed that Talhah preferred to sit alone and would flick his beard against his chest. So I said to him: “Abu Muhammad! I see that you prefer to sit alone and keep flicking your beard against your chest. If there is something you dislike [going on], sit [and talk about it]!” “Alqamah b. Waqqas, “He replied to me, “we were all united against others. But now we have become two mountains of iron, each seeking to [finish] the other. There was indeed some thing I did against Uthman and my penance for it can be nothing less than having my blood spilled in the course of seeking vengeance for his blood.”
Abdullah b. Musab: Imam Al-Albaani said: ‘Hasan al Hadith’ (Silsilat al-Ahadith al-Sahiha, Vol. 4, pg. 588), Imam Ibn Haban included him in his Kitab al-Thuqat, Vol. 4, p. 35).
Let us see the intensity of the ‘anguish’ which Talha had due to Uthman’s murder from Ansab al-Ashraf, Vol 6 pg. 192:
قَالُوا: ومر مجمع بْن جارية الأَنْصَارِيُّ بطلحة بْن عُبَيْدِ اللَّهِ فَقَالَ: يا مجمع مَا فعل صاحبك؟ قَالَ: أظنكم والله قاتليه، فَقَالَ طَلْحَةُ: فَإِن قتل فلا ملك مقرب ولا نبي مرسل
Majma' b. Jaria al-Ansari passed in front of Talha b. Ubaidillah, he (Talha) said: ‘Oh Majma', how is your friend (Uthman)?’ He (Majma') replied: ‘I reckon you will kill him’. He (Talha) replied: ‘If he is, so (what), he is neither an angel nor a prophet.’
Talha co-ordinated the siege of Uthman’s palace
Whilst the Egyptians had surrounded Uthman’s home, the presence of prominent Sahaba on the ground is what gave their opposition momentum. Talha was present outside Uthman’s residence during the siege. Tabari reports the following conversation between Imam Ali and Talha during the siege over Uthman in History of al-Tabari, Vol 15 pg. 235 (Arabic):
Ali said to Talha: “I ask you by Allah to send people away from (attacking) Uthman.” Talha replied: “No, by God, not until the Umayad voluntarily submit to what is right.” (Uthman was the head of Umayad).
Ibn Asakir records in Tarikh Madinat Dimashq Vol. 39, pg. 402:
أخبرنا أبو بكر محمد بن الحسين الفرضي نا أبو الحسين محمد بن علي بن المهتدي أنا أبو الحسن علي بن عمر الحربي نا أبو حامد محمد بن هارون نا عبد الرحمن بن حبيب نا أحمد بن معاوية بن بكر الباهلي نا إسماعيل بن مجالد عن بيان بن بشر عن قيس بن أبي حازم قال: أخبرني من دخل على طلحة بن عبيد الله وعثمان محصور وهو مستلق على سريره فقال ألا تخرج فتنهى عن قتل هذا الرجل قال لا والله حتى تؤتي بنو أمية الحق من أنفسها
Abu Bakar Muhammad b. al-Hussain al-Farzi – Abul Hussain Muhammad b. Ali b. al-Muhtadi – Abul Hassan Ali b. al-Umar al-Harbi – Abu Hamid Muhammad b. Harun – Abdulrehman b. Habib – Ahmad b. Muawiyah b. Bakar al-Bahali – Ismaeel b. Mujalid – Byan b. Bashar – Qays b. Abi Hazim narrates that a man had visited Talha during the siege and requested that he intervene to prevent the death of Uthman. Talha replied: ‘No by Allah, not until the Banu Ummayya surrender the right of their own accord.’
Imam Ibn Abi Shaybah records the incident in his book Musannaf Ibn Abi Shayba Vol 21 pg. 417, Hadith # 40472 in the following manner:
يعلى بن عبيد عن إسماعيل بن أبي خالد عن حكيم بن جابر قال : لما حصر عثمان أتى على طلحة وهو مستند إلى وسائد في بيته فقال : أنشدك الله ! ما رددت الناس عن أمير المؤمنين فإنه مقتول ، فقال طلحة : لا والله حتى تعطي بنو أمية الحق من أنفسها.
Yala b. Ubaid – Ismail b. Abi Khalid: – Hakim b. Jabir that he said:
‘When Uthman was besieged, Ali came to Talha while he (Talha) was lying on a cushion in his house and said to him: ‘I ask you by Allah to send people away from (attacking) the commander of the believers (Uthman) because he is almost killed.” Talha replied: ‘No, by God, not until the Ummayad voluntarily submit to what is right.’ If Talha had nothing to do with the killing of Uthman why did he not respond to Imam Ali (as) ‘Why have you come here, I love Uthman I have nothing to do with these wicked people!’. It is amusing that Abu Sulaiman and his other Nasabi brethren refer to the anguish expressed by Talha at the death of Uthman, does this statement evidence such anguish. It is common sense you only plead for leniency for those that have the power to change a situation. That is why when people have been sentenced to death, lawyers or family shall plead clemency to the Head of State since he has the final say in whether / or not a person shall be spared. When the Head of State grants such a power then State officials are duty bound to ensure that a pending execution is aborted. Clemency needs to be sorted from the man at the top whose orders will be adhered to by those below. When Imam Ali (as) wanted to plead clemency for Uthman from Talha it was because he had influence over the people that had besieged Uthman. Not only did he have an influence over them, it was clear that the ‘rebels’ were implementing what was his agenda, after all he stated ‘No, by God, not until the Umayyad voluntarily submit to what is right.’ This reference shows us a very different attitude towards Uthman, one that Abu Sulaiman, what hope we never located!! Making a request to Talha for showing leniency in Uthman’s siege and on top of that, Talha’s blatant refusal shall no doubt give sleepless nights to all those that seek to absolve Talha from inciting the opposition and murder of Uthman.
Not only was Talha present at the time of the siege but he was in fact Incharge of the rebel camp and he was coordinating with one of the leaders of the Egyptian rebels Sahabi Abdulrehman Ibn Udays as we cited earlier from History of Tabari, English translation Volume 15 page 199. This reference makes it absolutely clear that Talha was the key adviser to one of the Egyptian leaders – to the extent that they were heeding his advice on how to act. Interesting is also Uthman’s admission that the presence of the people at Uthmans door was due to Talha’s incitement – he placed the blame squarely on the shoulders of Talha. Whose opinion should we give greater credence to, Abu Sulaiman’s or that of the victim Uthman?
Talha even deprived Uthman of water
Talha was the key figure guiding the Egyptians, he had ensured that all methods, no matter how extreme were used to pressure Uthman into abdicating his post, this included the cutting off water to Uthman. We read in Ansab al-Ashraf Vol 6 pg. 208 - 211:
وحدثني أحمد بن إبراهيم الدورقي حدثنا وهب بن جرير بن حازم حدثنا أبي عن يونس بن يزيد الأيلي عن الزهري قال:۔۔۔ وكان الزبير وطلحة قد استوليا على الأمر، ومنع طلحة عثمان من أن يدخل عليه الماء العذب
“Ahmad b. Ibrahim al-Duraqi – Wahb b. Jarir – Jarir b. Hazimr – Yunus b. Yazid al-Eli – Al-Zuhri said: “… al-Zubayr and Talha when they got control of the situation, Talha prevented water from being delivered to Uthman"
Allow us to present this fact from Tarikh al-Tabari Vol 15, pg. 180 - 181 (Arabic):
“Abd al-Rahman b. al-Aswad said: “I constantly saw Ali avoiding (Uthman) and not acting as he formerly had. However, I know that he spoke with Talha when Uthman was under siege, to the effect that waterskins should be taken to him. Ali was extremely upset (from Talha) about that until finally waterskins were allowed to reach Uthman”
So in light of this reference could you answer this questions:
If Talha had nothing to do with this action, then why did Imam ‘Ali (as) approach Talha directly requesting that water be sent out to Uthman?
Could Imam Ali (as) not have approached one of the Egyptians, if only they were responsible?
If Talha had no association with this cruel act, then why was Imam ‘Ali (as) angry with him?
If Talha had no association with the rebels then how is it that water was allowed to reach Uthman AFTER Imam Ali (as) remonstrated with Talha?
Apart from these two references, we have previously already mentioned through authentic sources that people (as) approached none other than Talha to was to requested him to show some leniency in Uthman’s siege which he turned down, so it should not be hard to believe that Talha was the one who was also preventing water to be reached to Uthman!
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