Bukhari in his Sahih, has narrated through the chains of Marwan bin Hakam
that: I heard from Uthman and Ali (a.s.) on the way between Mecca and Medina,1
that Uthman forbade Mutah of Hajj and combining Umrah and Hajj. And when
Ali saw this, he called out aloud the Talbiya for Hajj and Umrah and said:
“O Allah, I say Labbaik to Your call for Hajj and Umrah. [and I put on
Ihram].”
Uthman said: “Do you see me prohibiting people from something and you
make them do it?”
Ali replied: “I will not abandon the Sunnah of Messenger of Allah (s.a.w.a.),
because of the statement of anyone.”
Bukhari and Muslim have narrated through authorities of Saeed bin
Musayyab that: Ali and Uthman (may God be pleased with them) were in Asfan
[name of place] and Uthman prohibited the Mutah of Hajj. Ali told him: “Do you
want to prohibit something, which Messenger of Allah (s.a.w.a.) performed?”
He replied: “Leave us alone in peace.”
Ali (a.s.) said: “I cannot leave you to your devices,” and he recited ‘Labbaik’
for both Hajj and Umrah.
Muslim has narrated through chains of Abdullah bin Shaqiq that Uthman
always prohibited Mutah of Hajj and Ali (a.s.) ordered it. So Uthman had an
altercation with Ali. Ali (a.s.) said:
“You know well that we performed Hajje Tamatto with Messenger of Allah
(s.a.w.a.).”
He replied: “Yes, but at that time we feared.”2
Allamah Amini says: We have discussed in detail this matter in
masterpieces of Umar’s knowledge,3 and there we presented a large number of
traditions that Mutah of Hajj is proved from Quran and Sunnah; and verses abrogating it are not revealed. Messenger of Allah (s.a.w.a.) did not prohibit till he passed away.
As Bukhari and Muslim and some tradition scholars have narrated through
excessive chains of narrators, its prohibition was only by second Caliph, and
Uthman faced condemnations and denial of companions regarding what he
prohibited.
And all his reasoning was: If I give permission to them for Mutah, they
would settle their wives at Arak [a province]; and will go to them after having
worn the pilgrim garb (Ihram).
You see that this weak argument is nothing, but a valueless opinion without
any evidence; on the contrary it contradicts Quran and Sunnah. Messenger of
Allah (s.a.w.a.) is more aware and before His Eminence, Allah, the Mighty and
the High knows all this, in spite of that He did not prohibit Mutah of Hajj; on the
contrary He established it.
“Knowledge is not except from the Book of God and reports of Prophet, and
other than these, there is neither knowledge nor any sign of it. Except lusts and
personal desires and dispute, which they have themselves created; thus the
foolish statements of followers of selfish desires should not deceive you.”4
Yes, Uthman saw all this, but did not pay any attention to it and walked in
the footsteps of his predecessor, whereas it was obligatory on him to follow
Quran and Sunnah of Prophet and truth is more worthy to be followed.
And these did not satisfy him till Ameerul Momineen Ali (a.s.), who was the
soul of Prophet, gate of city of his knowledge and most aware in adjudication and
most intelligent person of his community – was condemned by him for not
supporting him in this baseless reasoning deviated from divine commands, till
argument took place between the two of them, in Asfan and Johfa while Ameerul
Momineen (a.s.) performed Hajje Tamatto and he (a.s.) was about to be killed.5
And we don’t understand the meaning of the reply of this man to Maula Ali
(a.s.) when he said: “You know well that we performed the Tamatto with
Messenger of Allah (s.a.w.a.) [combined the Hajj and Umrah].” He replied: “Yes,
but we feared.”
What was the fear in Sunnah of Hajje Tamatto of Messenger of Allah
(s.a.w.a.) whereas that was the Farewell Hajj and a hundred thousand or more
people were present there, and you will also find the elders of community, who
have not understood this useless false reasoning.
Ahmad, leader of Hanbalis in his Musnad,6 after mention of this tradition,
writes: Shoba asked Qatada: “What did they fear? He replied: I don’t know.”
I also don’t know. This is the level of the knowledge of Caliph, and extent of
his foresight, or quantum of insistence to prove what he intended, or finally his
following Book of Allah and Sunnah of Prophet, or extent of his trustworthiness
in religion, and it was while he was the Caliph of Muslims:
فَسْتَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
“So ask the followers of the Reminder if you do not know.”7
In spite of that is it not extremism, which Balazari has written in his Ansab,8
from the statement of Ibne Sireen that:
“Uthman was most knowledgeable of them regarding rituals of Hajj and
after him, was Ibne Umar.”
If such is the conduct and traditions of one, who was the most
knowledgeable, then we should say farewell to Islam.