1. Bakr bin Bakkar Abu Amr Basri, Ibne Abi Hatim has written:1 “His
tradition is weak and the narrator is having bad memory and he mixed the correct
with the doubtful.” Ibne Moin writes:2 “Nothing is found valid in his statements.”
2. Isa bin Musayyab, Yahya, Nasai and Darqutni3 have stated that: “He is
weak.”4
The researcher knows well that companions did not have certainty regarding
this imaginary issue, lest they would not have united upon his enmity and to
humiliate him, and Uthman himself was not confident of it, otherwise he would
not have dreaded becoming the apostate of Mecca worthy of half the
chastisement of all the people of the earth!
9. In Al-Ansab,5 Balazari has narrated from Husain bin Ali bin Aswad from
Abdur Rahman that: “I was standing at Hijre Ismail and I said: Tonight, no one
would be able to take the place where I stand. After that a person came behind me
and pushed me with his hand, but I did not pay any heed; he pushed me a second
time, yet I did not respond; then he pushed the third time; I looked behind and
saw that it was Uthman. So I moved away from the Hijr and he stood there and
recited the Quran in a single unit of prayer and then went away.”
Allamah Amini says: Ask Ibne Adi6 about the narrator of this excellence, as he says: “Husain bin Ali stole traditions and no one testifies to his reports.”
And ask Ahmad, chief of Hanbalis, regarding him; indeed, you will hear that
when Abu Bakr Maruzi was asked about the narrator, he said: “I don’t know
him.”7
Then come with me and let us ask Abdur Rahman Teemi, whether it was not
obligatory for him to ask his cousin Talha bin Ubaidullah Teemi that was he not
aware of all these things when he caught Uthman and humiliated him and finally
had him killed; and after his death, he did not allow him to be buried in the
cemetery of Muslims?
And it is necessary to ask the one praised in this tradition – that is Uthman –
whether there was no space for him in Hijre Ismail, except the place occupied by
Abdur Rahman?
Was it lawful for him to push someone, who was standing up in prayers? Or
to push him away from his place, whereas one, who arrives there first should
have precedence to stand there? And it is mentioned in the Sunnah that:
“None of you should make anyone vacate a place he is seated in, to occupy
that seat.”8
Moreover, is it possible to complete the Quran in a single night? And
perhaps he did it with difficulty and that he arrived there immediately after the
Isha prayer and he recited the Quran very fluently and fast; and that it was a long
winter night; but we don’t know if any of this was true.
Is this Uthman not the same, who mounted the pulpit and was unable to
speak and he did not utter a word for a long time and at last said: “Indeed, Abu
Bakr and Umar used to prepare a speech for this occasion; I have not prepared a
speech; I will return here shortly with a prepared speech.”
What speaker is this – that he learnt the Quran by heart, but failed to make
even a short speech; and needed to prepare a speech? Whereas the Quran contains
every positive teaching and manners of discourse.
Was it not obligatory on this man to act upon the Quran that he recited in a
single unit of prayer? Was the following verse not present in Quran:
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا (٥٨)
“And those who speak evil things of the believing men and the
believing women without their having earned (it), they are guilty
indeed of a false accusation and a manifest sin.”9
Whether Abu Zar, Ammar, Ibne Masud and righteous persons like them not believers that he had them banished, subjected them to beating, and punished them in every way possible?