Sahaba - The Blessed

written by Hadrat ’Uthmân ‘radiy-Allâhu ta’âlâ ’anh’, and that it
was an act of duplicity contrived by some ignoble tribesmen, is
written in a history book by Yâfi’î.
Question: Hadrat ’Uthmân did not inflict qisâs on Abdullah bin
’Umar ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’.
Answer: The Khalîfa appeased the murdered person’s
inheritors by giving them plenty of property. This precaution
forestalled an imminent fitna. The event was a typical example of
administrative finesse.
Question: Hadrat ’Uthmân made fields and farms.
Answer: Yes, he did. And he made them not as his own
property, but as pastures and habitats for the animals belonging to
the Bayt-ul-mâl. This policy was a great service to the Bayt-ulmâl.
There is no evidence to imply that Hadrat Alî had to do with
the martyrdom of Hadrat ’Uthmân. Nor is there an iota of
likelihood as to that. Because the murderers were numerous and
dominant, Hadrat Alî could not perform the qisâs immediately.
Moreover, Hadrat ’Uthmân’s inheritors did not demand qisâs. Nor
was the assassin known by name. As a matter of fact, the
murderers were rebellious against Hadrat ’Uthmân, and,
(strategically,) obedient to Hadrat Alî.
The election that brought Hadrat Alî to office as (the new)
Khalîfa was canonically lawful. Most of the notables who had a say
in the matter paid homage to him. Talha and Zubayr were not
against his caliphate. Their only demand was the performance of
the qisâs (as early as possible). It is stated as follows in the book
Istî’âb: “Hadrat Alî was paid homage to on the very day when
Hadrat ’Uthmân had been martyred. The Muhâjirs and the Ansâr
paid homage to him. Hadrat Mu’âwiya and the Damascenes
refused homage to him. Allâhu ta’âlâ declared that He would
forgive them.”
According to the group of Imâmiyya, it is permissible to
announce the practices of an innocent (sinless) imâm (religious
leader, khalîfa) in the name of the Prophet’s practices. This belief
induced them to concoct quite a number of false hadîths. Daylamî
and Khatîb (Baghdâdî) and ibn Asâkîr saw that the scholars
before them had compiled all the hadîths that were in the
categories termed Sahîh and Hasan. So they compiled the hadîths
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