As for what he told Maula Ameerul Momineen (a.s.) that: “By God, in my
view you are not better than Marwan;” it must be a part of his modesty!
Does he not know that in His Book, Almighty Allah has regarded Ali (a.s.)
as the self of Prophet and has purified him according to clarification of Quran;
and Marwan, was expelled one, son of the expelled one and lizard, son of lizard
and accursed, son of accursed?
Or his statement to His Eminence when he spoke to him regarding Ammar
and his exile:
“You are more eligible for being externed.”
Or his statement when he conferred with Marwan and his own companions
regarding Abu Zar, saying: “Advise me regarding this old excessive liar; that
whether I should beat him, imprison him or eliminate him.”
Whereas the ears of companions are full of the statement of Holy Prophet
(s.a.w.a.) that he said: “The sky has not shaded and the earth has not borne
anyone more truthful than Abu Zar.”
Or his statement to Ammar, when heard him say: “From the depths of my
heart and with all my being, I seek forgiveness for Abu Zar:” “May the organ of
your father be in your mouth, do you think that I regret banishing him?” And he
ordered them to lash behind the neck of Ammar. Whereas Ammar was as you
know well1 like the skin between two eyes of Prophet and his nose and he was
pure and chaste and from the tip to the toe was full of faith and faith was merged
in his flesh and blood. And wherever truth was he circled it; and the Holy Quran
mentions his excellence.
If what Uthman claimed2 that from the time he paid allegiance upon the
hand of Messenger of Allah (s.a.w.a.), due to according respect to it, he never
again touched his privies with his right hand – if only someone would tell me
why he openly mentioned the privies of Yasir, father of Ammar with his tongue?
And how often that with this tongue, he quoted the traditions of Prophet and
recited the Book of Allah.
Should he not have restrained his tongue for the sake of nobility of Quran
and Sunnah as he claimed that for the sake of nobility of the hand of Prophet he
did not touch his privies? Although if someone compares his claim of not
touching the privies with his continuous foul language, he would not reject our statement.
Or intimacy with his another wife during the night of the passing away of his
wife, Umme Kulthum, respected daughter of the Messenger of Allah (s.a.w.a.) is
a proof of his modesty. Holy Prophet (s.a.w.a.) disliked this act much; so much
so that he hinted saying: Is there anyone, who had not been intimate with his
wife? Through this statement His Eminence wanted to restrain Uthman from
attending the funeral of his wife. In this way he smeared his face with everlasting
degradation.
Or his squatting on the pulpit of the Prophet when he became the Caliph and
Abu Bakr used to sit a step lower than the seat of Holy Prophet (s.a.w.a.) and
after that Umar sat a step lower than Abu Bakr and Uthman, who was more
modest than his two friends, should not have climbed to the top of the pulpit and
at least followed the practice of Abu Bakr and Umar in modesty and decorum,
but he…
Or his opposing Quran and Sunnah [is proof of his modesty]?
As the Muhajireen of the early period of Islam and the survivors of the
Shura committee from the companions and companions of companions, who
were in Egypt, they wrote him a letter: Come to us and before the Caliphate of
the Messenger of Allah (s.a.w.a.) is snatched from its folks, get it, because the
Book of Allah is changed and the Sunnah of the Prophet is distorted.
And Ayesha raised the sandals of the Messenger of Allah (s.a.w.a.) and said:
The Sunnah of the Messenger of Allah (s.a.w.a.) the owner of this sandal is
abandoned. And she said: “Kill the old fool, may God kill him, Indeed, he has
apostatized.” And other statements from her [Ayesha] and others regarding
Uthman’s opposition to Quran.
By exposing that viewpoint deviated from Quran and Sunnah regarding
prayer, charity, Khums and Zakat, Hajj and marriage, punishments and blood
monies, in a severe tone, [is the proof of his modesty], words like: “This is my
viewpoint” or “We obtain our needs from this war booty, even though some
people rub their noses, this is the property of God, I will give to one I like and
restrain from one I like, and nose of everyone should be rubbed in the dust.”
So Ali (a.s.) said to him: “In that case, you are prohibited from this act and
between you and him a distance will be thrown.”
Ammar said: “I make Allah as witness that I am the first of those, who do
not accept this and that my nose should be rubbed in the dust.”
Or he said: “By God, I am the first of those, whose nose would be rubbed in
the dust for this act.”3
Or encouraging people to act according to those views, which were away
and opposed to the sacred Shariah of Islam [is testimony to his modesty] till the
time when Uthman said to Ameerul Momineen (a.s.): “I see that I prohibit people from something, but you are doing that.”