In his Tarikh, Tabari has narrated through Abdullah bin Zubair from his
father that:1 The people of Medina wrote a letter to Uthman and asked him to
repent; and they protested and swore that they would not leave him till they
eliminate him, except that he gives them the right of God, which was obligatory
upon him and when he feared being killed, he counseled with his well wishers
and relatives…
Consensus and Caliph
These numerous traditions, which are narrated from all the companions from
Muhajireen and Ansar all people from these two groups, or groups of
companions, they reach to two hundred traditions, they inform us that, except for
four individuals, no one took the side of Uthman and they condemned him for his
acts.
Those four were: Zaid bin Thabit, Hassan bin Thabit, Kaab bin Malik and
Usaid Saadi. Some totally condemned his acts and sent him to his death, some
regarded this act positively and some of them instigated his killing and some
repeated his heresies; some instigated people against him; and endeavored to
destroy his rule. Some confronted him and pointed out his defects; some
criticized his acts and enjoined good and forbid evil to him. Some did not assist
him and instead degraded him.
On the side of critics, who staged an uprising against him, they did not see any negative act, but that they prohibited it; and did not see any truth on the side to which they might go. As narrated from Maula Ameerul Momineen (a.s.):
“Almighty Allah did not unite them on deviation and did not make them
blind.”
Thus, this act of theirs was consensus of views from their side, which was
stronger than their consensus about the Caliph of the early period of Islam and if
consensus is evidence, it is evidence in both instances, even if following the
consensus of the second instance may not be more worthy.
How it should not be worthier to be followed whereas among them were
persons, who were main pillars from the elder companions, helpers and seniors of
this religion, owners of view and piety, having eligibility and fighters of Badr and
others? And among them was the mother of believers and the ten persons, who
were given the glad news of Paradise and also the members of the Shura
committee. And if this consensus was not the proof, then no consensus is definite
proof.
If one of these persons had issued a word in praise or condemnation of an
individual, they regard it as a definite proof for him; then how is it that when all
of them had a unified view?
All this exposes the value of the foolish statement of Ahle Sunnat regarding
majority of people that they were ignorant. It shows the value of Ibne Kathir’s
statement in his Tarikh that:2 Ayyub and Darqutni have said that whoever gives
preference to Ali over Uthman, has insulted the Muhajireen and Ansar and this
statement is true.
Read and laugh or weep! Thus with reference to this consensus, which was
approved by everyone, gives to everyone and every monotheist, who believed in
Allah precedence on Uthman, then what to say that it gives precedence to Maula
Ameerul Momineen (a.s.), indeed it has insulted Muhajireen, Ansar and
companions of early period and their righteous companions:
لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ (٩٤)
“Certainly the truth has come to you from your Lord, therefore you should not be of the disputers.”3