A
Summary of Uthmân's Caliphate
Events of Uthmân bin Affân's tenure
bring to view new phenomena we did not witness during the caliphates of Abu
Bakr Siddiq and Umar Fâruq. Many things had changed beyond recognition. Up to
the caliphate of Umar Fâruq, wealth and worldly possessions had no value. The
Caliph was almost the poorest of all, no value was attached to worldly comforts
neither by the ruler nor the ruled. The greatest desire of one and all was to
lay down one's life in the way and for the Pleasure of Allâh the Almighty and
uphold His Message. Such a desire and feeling lessened to a great extent.
Uthmân bin Affân was a wealthy person and his way of life even after becoming
Caliph showed signs thereof.
Countries and territories were
conquered during the caliphate of Umar Fâruq bringing immense riches to the
Muslims but they didn't get any worldly comforts from it. But the same wealth
during the tenure of Uthmân bin Affân led them to develop love for a life of
luxury. They were overpowered by the desire to purchase property and accumulate
wealth. As a result of this, the characteristic spirit of vitality and military
abilities decreased, which were once distinct signs of the Muslims and the
Arabs. The thatched roofs began to change into palaces and palatial buildings.
Military prowess gave way to rich habits. And this was the greatest misfortune
that came to the Muslims.
Through the era of Abu Bakr Siddiq
and Umar Fâruq the dominant force among the Muslims who had been in the company
of the Prophet, was that they considered Islam a thing of their own and they
had entrusted their lives to Islam. Islam had gained ground in their hearts so
deeply that all tribal signs were wiped out. Nothing was dearer to them than
Islam. The flood of conquests that engulfed vast territories, brought people to
the fold of Islam in large numbers. Many witnessed the progress and prosperity
of the Muslims and joined the cause with their own well-being in view. Islam
had not come into their hearts to produce in them the sense of love and
sacrifice for the new faith.
Most of victories during the tenure
of Umar were the result of the battles won by the fighters from Banu Wâ'il,
Banu Abdul-Qais, Banu Rabi'ah, Banu Azd, Banu Kindah, Banu Tamim, and Banu
Quzâ'ah. It was they who had trampled under their feet Persian provinces,
Syrian territories and the fertile lands of Egypt and Palestine. They alone had
shattered the Persian and Roman Empires into pieces. But none of these tribes
had ever drunk directly from the fountain of the Prophet. As a result, they
were not on a par with the men of the Quraish and Hijâz in Faith and undying
love for Islam. But Umar Fâruq had such vision that could see through all the
problems and impediments in their depths and complexities and found solutions
so skillfully that everyone was amazed. He had set up such a system and
established such a leading role for the Muhâjirin and the Ansâr that up to his
caliphate it remained impossible for elements outside this circle to even think
of approaching this noble group. The position of the Muhâjirin and the Ansâr
was, during his caliphate, like those of conquerors, yet men of wisdom.
Umar Fâruq had so prudently and
cautiously preserved the characteristic military prowess and vitality of the
Arab fighters that they were kept confined to settlements away from the lust
and attraction of the Syrian cities. He, on the other hand, kept distinguished
Companions and those in commanding positions away from the company of the
masses and ordinary classes.
He did this so wisely and
imperceptibly that nobody was aware of it and he managed their affairs in a
manner that their awe and dread could not be eroded from the minds of their
subordinates. And, above all, a party of the elite and men wielding power,
influence and prudence always remained clustered around him in Al-Madinah.
But, during the caliphate of Uthmân
bin Affân such practices gradually disappeared. Arab tribes began to consider
themselves equal to the Muhâjirin and the Ansâr and even superior to them. The
Companions who commanded dignity were scattered in far off places, with the
result that the commanding force of Al-Madinah was weakened beyond description,
and confusion and disorder became common. Thus the capital of Islam could not
longer remain the center of power. In such a state of crisis, old tribal
rivalries and feuds strongly emerged and Islamic brotherhood could not contain
them. The new entrants outnumbered the Muhâjirin and the Ansâr, and took away
from them the reins of power and influence.
Uthmân bin Affân was polite to the
extreme. But softness alone is not helpful in running an administration; it
needs the manifestation of power and strong actions at times. During the
caliphate of Uthmân bin Affân, the Muslims indulged in a life of luxuries and
comforts on one hand and the dread and awe of the Caliph had eroded on the
other. In such an untenable situation, ambitions and power hungry sections got
ample opportunity to give vent to their desire of holding power. Thus such men
of ambition among the Quraish and Hijâz could easily win the help and support
of the new-Muslim tribes and fighters.
The Quraish tribe before Islam was
understood to be divided into two parts, Banu Umayyah and Banu Hâshim. Even
though these two tribes alone did not make up the entire Quraish and other
tribes were also important. But since these two tribes were opposed to one
another, other tribes were attached to either of the two. The power and
influence of Banu Umayyah had surpassed Banu Hâshim at the time of advent of Islam.
As a natural corollary, Banu Umayyah was vehemently opposed to the Prophethood
for Muhammad belonged to Banu Hâshim. Abu Sufyân hailed from Banu Umayyah and
was so dedicated to the defeat of Islam that he led the disbelievers against
Islam in the battles of Uhud and the Confederates. But, at last Banu Umayyah
including Abu Sufyân confessed Islam. Thus the differences and rivalries
between Banu Hâshim and Banu Umayyah came to an end. Islam obliterated all
signs and traces of racial and tribal distinctions.
While Abu Bakr Siddiq and Umar Fâruq
held the rein of caliphate, the state of affairs went undisturbed. But during
the caliphate of Uthmân bin Affân, old rivalries staged a comeback. And since
Uthmân bin Affân was from Banu Umayyah, and he held his relatives very dear,
they took undue advantage of that.
Besides these new developments,
which took place due to the weak caliphate, new entrants to the fold of Islam,
the erosion of power and influence of the Muhâjirin, Ansâr and the Quraish,
mass indulgence in the life of luxuries were some of the factors that proved
advantageous to Banu Umayyah. Marwân bin Al-Hakam as the main scribe of the
Caliph, benefited their cause immensely. When the governorship of a number of
provinces came to their possession, and they were able to wield power and
influence throughout, they set off to restore their position prior to Islam.
Gradually Banu Hâshim and others
also grew conscious of the prevailing situation. But to say that Uthmân bin
Affân was a party to Banu Umayyah's policies and programs is far from reality
and is a baseless charge.
Nevertheless, the polite behavior
and softness towards relatives played a significant role in encouraging Banu Umayyah
to cross all limits. And they did what could not be conceived of during the
tenures of the former Caliphs. But, one is however, compelled to say that,
although good treatment to relatives is quite reasonable, a Caliph must walk
very cautiously upon this track. But he, perhaps, failed to see these reasons.
Marwân bin Al-Hakam, his cousin did all what he could to deteriorate the
situation but Uthmân bin Affân did nothing to get rid of him, particularly when
Marwân did not deserve such an important post by virtue of his abilities and
character.
With Uthmân bin Affân at the helm,
Persian provinces began to rise in revolt. But Islamic forces also rose to
punish the insurgents. The control and conquest of Seistân and Kirmân are
examples of this. Besides, Harât, Kâbul, Balkh and some other territories were
conquered in the wake of Turkish and Chinese invasions. Muslim armies won
Cyprus and Rhodes as a result of the Roman assaults on Egypt and Alexandria.
Because of the war preparations of the Romans of Africa and Asia Minor, Muslim
territories extended to Tripoli and Armenia.
In short, many important victories
were won during the caliphate of Uthmân bin Affân also. Following the
instructions of Uthmân bin Affân, the governors constructed roads, set up
educational institutions and promoted trading and agricultural development. But
one cannot afford to overlook the undeniable fact that all such progress and
developmental works took place during the first half of his caliphate, while
disturbances and disruptions marked the next half. The Muslims who were devoted
to the task of preaching Islam and uprooting idolatry, now worked for vested
interests and engaged in rivalries and feuds of the worst nature. Banu Umayyah
had, by now, multiplied their strength and influence and succeeded in expanding
their areas of domination far and wide.
It was, nevertheless, necessary for
other Muslim tribes to vie with Banu Umayyah in their activities injurious to
Islamic unity and solidarity. The sober and saner section among the Muhâjirin
and Ansâr could have come to the rescue but, unfortunately it did not happen.
Meanwhile, the wretched Jew, Abdullah bin Saba dominated the disruptive scene
and caused such damage to the Muslims that they have never completely
recovered.
Even during the Prophetic era, the
Muslim Ummah had suffered at the hands of the hypocrites led by Abdullah bin
Ubai, while under the leadership of Abdullah bin Saba, they inflicted an
irreparable loss. Abdullah bin Ubai could not make any headway because of the
presence of the Prophet, but Abdullah bin Saba had no one to combat his nefarious
activities effectively.
To oppose Banu Umayyah, he used Ali
(رَضِيَ ٱللَّٰهُ عَنْهُ) and easily
antagonized almost all tribes of Arabia against them. These were all those who
took pride in their deeds of valor and looked down upon the Quraish and the men
of the Hijâz. However, they were not among the first entrants to Islam and were
known as new-Muslims. Abdullah bin Saba did not experience much difficulty in
rousing the people against Uthmân bin Affân. He roamed through Basrah, Kufah
and Damascus and visited military cantonments. He found favorable situations
everywhere except in Damascus. He used the dispute between Abu Dhar Ghifâri and
Mu’âwiyah (رَضِيَ ٱللَّٰهُ عَنْهُ) for his purpose. At
the end of his travels he reached Egypt and began to give shape to his plans
from there. Abdullah bin Saad, the governor of Egypt was ahead of all in
self-will and freedom of action but deficient in farsightedness and prudence,
and careless about internal peace and the welfare of the people. Abdullah bin
Saba found here two or three of the Companions who supported his cause.
He noticed that although Talhah had
more influence in Basrah and Zubair in Kufah, the whole world of Islam was
still under the influence of Ali. Thus he sat down in Egypt to organize and
consolidate his camp so cleverly that the people of Kufah and Basrah could be
easily aroused against Banu Umayyah and Uthmân bin Affân. In Egypt, he gave publicity
to his love for Ali, his victimization, his right of the caliphate and his
being the sole executor after the Prophet. He did everything so cautiously and
cleverly that in a very short time, a party of Ali's supporters was formed.
Very soon the entire world of Islam was carried away by disruptions. Thus the
Companions lost the chance to bring Banu Umayyah back to the right path.
The worst kind of mischief caused by
Abdullah bin Saba was a large number of letters to the people of Kufah, Basrah
and Egypt on behalf of Ali (رَضِيَ ٱللَّٰهُ عَنْهُ)
from Al-Madinah. These letters played a vital role in winning the easily
excited people to his side. His plan had two purposes, Uthmân was to be
assassinated on one hand and the finger of suspicion was to be pointed towards
Ali, and alas, this baseless doubt lingers on to this day. Abdullah bin Saba
was friend neither of Uthmân nor Ali; he was an enemy of both and his sole aim
was to destroy Islam. He, thus, got Uthmân on one hand and caused immense harm
to the reputation of Ali (رَضِيَ ٱللَّٰهُ عَنْهُ)
on the other.
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