Armed Revolt Against Hadrath Uthman

Disorder in Egypt

Uthman had hoped that after his speech in which he had explained his position, and offered full defense for his actions, the false propaganda against him would cease. As the conspiracy against him was deep rooted there was no diminution in the virulence of the campaign against him. That was because the agitation against Uthman was not being led on the basis of any principles; it was prompted by ulterior motives to overthrow his Government. In Madina, Muhammad b Abu Bakr, 'Aamir b Yasir, and 'Amr b Al 'Ass whipped up the vilification campaign against Uthman, and fed the people on false tales about the atrocities committed on the people of Egypt. In a fit of revengeful fury, 'Amr b Al'Aas declared that he would inflame even the shepherds of the desert to rise against Uthman.

As the politics of Egypt figured most in the propaganda against the caliphate, Uthman summoned Abdullah b Sa'ad the Governor of Egypt to Madina to consult him as to the course of action to be adopted. Abdullah b Sa'ad came to Madina leaving the charge of the affairs in Egypt to his deputy. In the absence of Abdullah b Saad, Muhammad b Abu Hudhaifa staged a coup d'etat and captured power in Egypt. On hearing of the revolt in Egypt, Abdullah hastened back to Egypt. Uthman was not in the position to give him any military assistance. Abdullah b Sa'ad accordingly failed to recapture power in Egypt. He was warned by Muhammad b Abu Hudhaifa not to enter Fustat. Failing to muster sufficient support, Abdullah b Sa'ad retired to Ramlah where he died two years later.

Revolt against Uthman

With the capture of power by Muhammad b Abu Hudhaifa in Egypt the stage was set for an open revolt against the caliphate of Uthman. In Kufa though Abu Musa Ashtari, as Governor, paid nominal allegiance to Uthman, he was really a nominee of the rebels, and could not go against their wishes. In Basra the Governor Abdullah b 'Aamir left for Hajj, and in his absence the affairs of the province fell into a state of confusion. Thus the three main provinces of Egypt, Kufa, and Basra came to be cut off from the caliphate of Uthman, and became the center of revolt.

In the month of Shawwal, a contingent of about 1,000 persons was sent from Egypt to Madina. These persons traveled in four separate groups, and gave out that they were going to perform the Hajj. They were fully armed, and their instructions were to overthrow the government of Uthman, and to murder him. The contingent was led by Amir Ghafqi b Harb. Ibn Saba accompanied the contingent as their general adviser.

Similar contingents marched from Kufa and Basra to Madina. The Kufa contingent was led by Ashtar Nakh'i while the contingent from Basra was led by Hakim b Jabala.

All these contingents converged on Madina according to a pre-arranged plan. Reaching the neighborhood of Madina the contingent from Egypt encamped at Dhil Marwah. The contingent from Basra encamped at Dukhshab, while the contingent from Kufa encamped at Ahwas. From these camps the contingents sent their representatives to one another for mutual consultation. They also sent their representatives to Madina to contact the leaders of public opinion The representatives of the contingent from Egypt waited on Ali, and offered him the caliphate in succession to Uthman. Ali turned down their offer. The representatives of the contingent from Kufa waited on Zubair, while the representatives of the contingent from Basra waited on Talha, and offered them their allegiance as the next Caliph. These offers were turned down. This move on the part of the rebels neutralized the bulk of public opinion in Madina. Madina could no longer offer a united front; it became a divided house. Uthman could enjoy the active support of the Umayyads, and a few other persons in Madina. The rest of the people of Madina chose to be neutral and help neither side. That was a big gain for the rebels. After surveying the situation in Madina, the rebels felt satisfied that the circumstances were favorable to the launching of their campaign for overthrowing the government of Uthman.

The campaign against Uthman

The accounts that have come down to us about the activities of the rebels are very much distorted and confused. The usual version is that Uthman appealed to Ali to intervene and use his influence with the rebels to prevail upon them to withdraw from Madina. It is related that Ali was critical of the conduct of Uthman, and Uthman gave a solemn undertaking that in future he would be guided by the counsels of Ali. It is said that Ali met the rebels, and prevailed upon them to retire from Madina. They agreed to do so, in case formal orders were passed by the Caliph for the deposition of Abdullah b Sa 'ad from the governorship of Egypt. Had rat Uthman passed the orders for the deposition of Abdullah b Sa'ad, and the appointment of Muhammad b Abu Bakr as the Governor of Egypt.

It is stated that on the demand of Ali, Uthman addressed the people in the Prophet's mosque; admitted his mistakes; prayed for the forgiveness of Allah and the people; and undertook to make amends within three days. It is said that on this occasion Uthman wept and the audience wept with him. The accounts continue that under the influence of Marwan b Hakam Uthman retracted from his repentance, and did not make any amends. Uthman and Ali had another meeting at which Ali accused Uthman of breach of faith. Ali felt deeply annoyed, and said that that was the parting of ways between them.

The accounts that have come down to us continue that when the rebels from Egypt proceeded a few stages from Madina they came across a slave of Uthman who was carrying a letter of Uthman to the Governor of Egypt commanding him not to give effect to the orders regarding his deposition, arrest the rebels and execute them. That made the rebels return to Madina. The rebels from Kufa and Basra returned likewise. It is stated that the rebels brought this breach of faith on the part of Uthman to the notice of the leaders of public opinion in Madina and invoked their assistance. Uthman admitted that the letter bore his official seal, but he denied all knowledge about the contents of the letter. It was contended that the letter was in the handwriting of Marwan. Marwan was however never confronted with the letter, and the accounts recorded in histories leave the matter about the contents of the letter unresolved.

Analysis of the accounts embodied in histories

If the accounts contained in the histories are analyzed we arrive at the conclusion that such accounts do not bear the test of subjective scrutiny. These accounts Paint Uthman as a fickle old man with no will of his own, who is apt to be led by other persons. This does not appear to be a true picture of the character and personality of Uthman, and the accounts are obviously biased and prejudiced. Uthman was a man of great intelligence. He was one of the richest persons in Arabia and he could not have amassed such riches if he were not a good judge of men and matters around him.

The accounts that Uthman asked Ali to intervene and he did so on Uthman giving the assurance that he would make amends, and would in future be guided by the advice of Ali do not appear to be correct. We have an alternative version in Tabari that the rebels met Uthman himself in a village outside Madina, and after hearing him they felt satisfied and returned to Egypt.

The story that Uthman offered repentance, admitted his faults, and promised to make amends does not make sense. In his speech at Makkah on the occasion of the pilgrimage, and thereafter in his speech at Madina, Uthman had offered full defense and had justified his conduct. It is plain common sense that in the face of such defense wherein he had categorically refuted all charges against him he could not turn a somersault, and admit his faults. It has also to be borne in mind that in case Uthman admitted that he had made mistakes he forfeited the right to the caliphate. It is plain common sense that if a person in high office admits his mistake the only honorable course for him is to resign, for a man who has made mistakes cannot be allowed another lease of life in office to make more mistakes. The irresistible conclusion to which we are forced is that the story that Uthman admitted his mistakes is an invention of partisan writers whose aim was to present Uthman in false colors.

The story that Uthman had repented, and that he fumed a somersault at the instance of Marwan is too crude to be correct. The sorry was given currency by the enemies of Uthman whose aim was to present Uthman as a man unfit to hold the high office of the caliphate for he had no will of his own, and was apt to play in the hands of others. Nothing could be farther from the truth. History has done great injustice to Uthman by suppressing the true facts, and narrating only such distorted facts that suited the enemies of Uthman.

Again the story of the forged letter that the Egyptians are said to have intercepted has no legs to stand upon. It may be recalled that at that time Muhammad b Abi Hudhaifa was in control of Egypt and Uthman could not write to him who was hostile to him to arrest the persons who were his own men.

It has also to be borne in mind that the rebels had been commissioned to prevail on Uthman to abdicate or to murder him in the event of refusal. These rebels could, therefore, not return to Egypt merely by securing an order for the deposition of Abdullah b Sa'ad, particularly when he was no longer in office, and had retired to Ramlah.

The truth of the matter appears to be that there was no intenention on the part of Ali; there was no repentance on the part of Uthman; the Egyptians did not return to Egypt; and there was no interception of any letter, forged or otherwise. What happened actually was merely this that the rebels studied the position in Madina, and when they felt satisfied that the people of Madina would not offer them any resistance, they entered the city of Madina and laid siege to the house of Uthman. The rebels declared that no harm from them would come to any person who did not choose to resist them. The advised the people of Madina to remain in their homes. Most of the people of Madina left for their gardens in the suburbs. Those who did not leave Madina remained confined to their houses. Only some persons, mostly the Umayyads gathered in the house of Uthman, but they were instructed by Uthman to refrain from violence.