Abu Dharr
The selections, appointments, and assignments made during ‘Uthman’s time as khalifah— whether by ‘Uthman himself or by his inner circle of confidants which we will never conclusively know—were perceived by an expanding and escalating public opinion as nepotism. This is the practice of those with power or influence to favor relatives, friends, or associates, especially by giving them posts and positions.
One very telling development in this early turbulent Islamic chapter was a letter sent by al-Ashtar (full name: Malek ibn al-Harith al-Nakh‘i) to the khalifah ‘Uthman when the people of al-Kufah declined the rulership of Sa‘id ibn al-‘As causing ‘Uthman to explore in more detail the relationship between the people of al-Kufah and their ruler and to solicit the people’s opinion and assessment.
In this context it would suffice to read and review al-Ashtar’s correspondence with ‘Uthman to understand how “fed up” people were, especially the younger generation with ‘Uthman and his unfair decisions. These favored his relatives who were less qualified than others to assume such governmental responsibilities.
Malek al-Ashtar was a brave and honorable warrior in addition to his articulacy and lucidity.
He lost his eye fighting against the Byzantines in the battle of Yarmuk. He was known to be in stalwart opposition to ‘Uthman and an ardent supporter of Imam ‘Ali.
This is what al-Ashtar scripted to ‘Uthman:
Henceforth, we have read your correspondence [to the people of al-Kufah]. Accordingly, inhibit yourself and prevent your personnel from injustice, pugnaciousness, and the dismissal of righteous doers. Do that, and we will permit you to retain our obedience. You claim that we have done injustice to ourselves but that amounts to your skepticism that has failed you by having you believe that maltreatment is equitable and that untruthfulness is truthfulness. Our affection [for you] ensues when you desist, repent, and ask Allah to forgive you your trespassing against your best, and your discharge of the finest, and your dismissal of our righteous ones, and you banishing [some of] us from our native lands, and your commissioning of youngsters to become the powers that be. Thus, we ask you to appoint over our district ‘Abdallah ibn Qais Abu Musa al-Ash‘ari along with Hudhaifah as we are pleased with both of them. Keep away from us your Walid and your Sa‘id and everyone else from your kinsfolk that you are tempted to appoint. All this to be done with Allah willing and Salam.
After carefully and objectively reading this harsh letter from al-Ashtar to ‘Uthman we realize that al-Ashtar did not renounce his bay‘at to ‘Uthman nor did he question ‘Uthman’s position as khalifah. Al-Ashtar, though, faulted ‘Uthman for decisions and policies that were unmerited and unwarranted and “pointed the finger” at ‘Uthman for having deviated from the codes of the Qur’an and the principles of the Prophet (ﷺ).
Al-Ashtar petitioned ‘Uthman to cease and desist from all such abnormalities and aberrations. He went a step further and requested ‘Uthman to assign Abu Musa al-Ash‘ari to become the governor of al-Kufah and Hudhaifah ibn al-Yaman to become its treasurer. If ‘Uthman would do so, then he (‘Uthman) would have a good chance of holding on to the compliance of the people of al-Kufah.
Pay close attention to al-Ashtar’s wording: “and then to appoint over our district ‘Abdallah ibn Qais Abu Musa al-Ash‘ari along with Hudhaifah as we are pleased with both of them. Keep away from us your Walid and your Sa‘id and everyone else from your kinsfolk that you are tempted to appoint.”
This expression tells us how the people of al-Kufah felt. They were incensed that ‘Uthman would assign members of his family to administer al-Kufah while ignoring other more qualified and seasoned committed Muslims such as Abu Musa al-Ash‘ari and Hudhaifah.
History tells us that when ‘Uthman read al-Ashtar’s letter he said: O Allah! I am repenting and then wrote to Abu Musa al-Ash‘ari and Hudhaifah saying: Both of you are agreeable to the people of al-Kufah and both of you are trusted by us. So go forward and assume your responsibilities with a sense of honesty and scrupulousness. May Allah forgive us and you.
These discrepancies by ‘Uthman in his later years as khalifah were placed next to ‘Uthman’s pluses and pros in his earlier years as a teammate of the Prophet (ﷺ), in muslim public opinion. The muslims did not forget that ‘Uthman was the Prophet’s trusted and chosen emissary to Quraish during the sixth year of the hijrah when Quraish blocked the Prophet (ﷺ) from entering Makkah to perform the ‘umrah. When ‘Uthman was in Makkah as the Prophet’s envoy negotiating with Quraish, an unconfirmed report circulated that ‘Uthman was killed by Quraish resulting in the committed muslims pledging their famous rededicated allegiance to the Prophet (ﷺ). It is known as Bay‘at al-Ridwan at a location known as al-Hudaybiyah in the vicinity of Makkah.
People remembered how ‘Uthman earlier on was very generous in his financial contributions to the Prophet’s Bayt al-Mal (treasury). ‘Uthman subsidized Jaysh al-‘Usrah (the Arduous Fighting Force) that the Prophet (ﷺ) prepared for Ghazwat Tabuk (the Tabuk anti-Byzantine Expedition). ‘Uthman supplied that force with 950 stallions in addition to an amount of 1000 dinars. ‘Uthman had also purchased a well, known as Rumah from a Yahudi for an amount of 20,000 dirhams which he donated to the muslim public. Add to all that ‘Uthman married two of the Prophet’s daughters—first Ruqayyah and when she died, the Prophet (ﷺ) betrothed his daughter Umm Kalthum to ‘Uthman.
All of these considerations have to be brought together and taken into account when we review our common Islamic history. What we have nowadays and for many generations is a faction of muslims who concentrate on ‘Uthman’s virtues and dismiss his flaws.
And we have another faction of muslims who do the opposite: they concentrate on ‘Uthman’s flaws and dismiss his virtues, while both of these factions confess that ‘Uthman was not impeccable. It is this dichotomy that breeds sectarians—persons who are devoted to a particular sect, often in a narrow and exclusive way.
The popular umbrage and resentment against tribalism—the strong loyalty and identification with one’s own group or tribe, which often includes an “us vs. them” mentality, leading to intense in-group allegiance and negative attitudes towards outsiders—surfaced after the assassination of ‘Uthman.
The majority Quraishis and Umayyads who proved their hostilities to the Prophet (ﷺ) and the committed muslims with him throughout two decades of psychological warfare, economic boycotts, social alienation, and military warfare were now, after a couple of decades of the Prophet’s passing on, for all intents and purposes, in the commanding positions of the ummah due to their ostensible ritualistic adherence to private and personal Islamic obligations.
Many of ‘Uthman’s “cabinet members” were Umayyads. His “chief of staff” was the Umayyad Marwan ibn al-Hakam.
This Marwan and his coterie virtually voided the spiritual and spirited governmental structure of Islam within the Khilafah/Imamah decision making body. Tribalist ‘asabiyah became disguised with an Islamic outer shell.
This ‘asabiyah (family, tribal, clannish, ethnic, racial, and nationalistic self-centeredness) which the Prophet (ﷺ) and his successors along with the Muhajireen and Ansar managed to confound and conquer, began to make a comeback; initially with the emergence of that pre-Islamic competitiveness and unease between Bani Umayyah and Bani Hashim.
And so, anyone who has done an atom’s weight of good shall perceive it; and anyone who has done an atom’s weight of evil shall perceive it [on the Day of Judgment] (Surat al-Zalzalah, 7-8).
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