Islam’s most erroneous traditions and historical events are of the last period of Usman ibn Affan’s reign, Ali ibn Abi Talib’s caliphate and the incident of Karbala. There are numerous incidents where someone’s faith would be shaken if they believed in them. The reason is that during this period the conspirators engaged in extensive propaganda to prevent the public from learning the truth which would unmask them. The most authentic book in this regard is The Rashiden Caliphate authored by Sultan-ul-Ashiqeen. He is the 31st perfect Shaikh of the Sarwari Qadri order

Caliphate of Ali Abi Talib


If one wants to comprehend the challenges faced during Ali’s caliphate then it is essential to examine the circumstances surrounding Caliph Usman’s martyrdom. If these circumstances are taken into account then the incidents during Ali’s caliphate cannot be understood. In fact, all the rebellions and all the problems that arose during the caliphate of Ali had their roots strengthened in the reign of Usman’s caliphate.

To put it another way, we can say that the rebels who martyred Caliph Usman wanted to depose Ali from the caliphate because they wanted to seize control by assassinating Usman, but Ali was given the caliphate instead. In this way, all the forces that were against Usman became active against Ali after the martyrdom of Usman ibn Affan.

Hazat Ali


The rebellion was in full force in Usman’s final days. The rebels had come to the streets against him. Usman did not like the followers of the Holy Prophet (pbuh) engaging in fight with one another otherwise rebellion could have been stopped. So, he forbade all his followers not to fight for him. In book Musnad Ahmad ibn Hanbal there is a tradition regarding the same decision of Caliph Usman:

According to a Hadith attributed to al-Mughira:

  • Usman was besieged, I went to his service and said:

“You are the leader of the Muslim umma and you are well aware of the circumstances that have befallen upon you. You should pick one of these three scenarios.”

  1. You have the strength and a large following with you, so you could go out and fight these rebels. Furthermore, you are right and these people’s stance is false.
  2. The second scenario is that instead of the entrance where they are, exit the building through a wall and ride your horse to Makkah. They will not dare to kill you there.
  3. The third scenario is that you should go to Syria, those people are good because they are Syrians and in addition you will find Mu’awiya there.

After hearing these three scenarios, the Caliph Usman said,

  • Regarding the issue with the first scenario you outlined, if I engage in fight, it is impossible for me to be the first person to shed blood in the umma of the Holy Prophet. On the other hand, if I travel to Makkah in the hopes that these people will not murder me there, I heard the Holy Prophet declare that a Quraysh man will be guilty of apostasy in Makkah. Half the punishment of the whole world will be given to this one man. So, I would not be that person. About your third scenario, then I do not want to leave my place of migration and the neighborhood of the Holy Prophet. “(Musnad Ahmad 481)

Another tradition is also found in Musnad Ahmad:

It is narrated from Aisha Bint Abu Bakr that the Holy Prophet said, “Call one of my Companions.” I asked, “Abu Bakr?” He said, “No.” I asked, “Ali ibn Abi Talib?” He said, “No.” then I asked, “Usman ibn Affan?” He said, “Yes.” When he came, the Holy Prophet said to me, “Give us privacy.” Then the Holy Prophet started whispering to Usman and his complexion began to fade.

Later when Usman was confined in his house, I asked, “O Leader of the Believers! Why do not you fight with these rebels?” He replied, “No, I will not fight. I will be patient in these circumstances as I promised the Holy Prophet to be patient.” (Musnad Ahmad 24757)


These Hadiths demonstrate Usman’s reason for not killing. Ka’b al-Ahbar recited a eulogy for Usman in which he plainly conveys his love for peace:

  • Usman believed that Allah is aware of him and his situation and stopped both of his hands from fighting and spilling blood. He also closed his house’s doors. He told his family not to fight back because Allah forgives those who do not fight.

Sultan-ul-Ashiqeen says

  • Those who gave their lives were ready to protect him (Usman) at any cost but he stopped them all. (The Rashidun Caliphate p.139)
  • Ibn Sa’d has written that when Usman had 700 companions and was being besieged by 600 people, he rigorously prohibited any of them from engaging in fight. (Tabaqat Ibn Sa’d Vol. II, p. 142)

Ibn Kathir writes, “Usman told his followers that whoever sheathes the sword will be free.” (Treekh Ibn Kathir. Volume IV, Part VII and VIII, p 183)

obstacle during caliphate of hazrat ali


The fact is that Holy Prophet had already informed him about his martyrdom so he forbade anyone from drawing a sword. The Holy Prophet once predicted about fitna and rebellions by saying while pointing towards Usman:

  • Usman will unjustly be killed in a rebellion.

The Hadith is mentioned in this regard:

  • When the Holy Prophet mentioned about fitna, he said that he (Usman) will also be martyred it.” (Tirmidhi 3708)

Even the Holy Prophet informed that which verse Usman would be reciting at the time of martyrdom. On this, Mustadrak Al Hakim relates a hadith that reads as follows:

Ibn Abbas says, “Usman arrived while I was in the service of the Holy Prophet and when he came close, the Holy Prophet said, “O Usman! You will be martyred while you will be reciting sura Al-Baqarah and your blood will fall on this verse:

فَسَيَكُفِيكَهُمُ اللهُ وَهُوَ السَّمِيعُ الْعَلِيم (سورة البقرة 137)

Meaning: So Allah is sufficient to guard you against their evil and He is All-Hearing, All-Knowing. (2:137)


And you will be raised on the Day of Resurrection as the ruler of every oppressed. The people of the East and the people of the West will be envious of you and then you will intercede for people equal to the number of Rabi’a and Mudar’s tribes. (Mustadrak Al Hakim 4555)


On the night of his martyrdom, Caliph Usman dreamed that the Holy Prophet had given him the glad tidings the he will break the fast with him that day. There is a Hadith in Mustadrak Al-Hakim. It was narrated from Abdullah ibn Umar that Usman described the dream in the morning, “In a dream, the Holy Prophet came to me. He said, O Usman! Break your fast with us.” So Usman fasted and was martyred on that day. (Mustadrak AlHakim 4554)


Sultan-ul-Ashiqeen says, “Prophet Mohammad had foretold Usman that he would be martyred. He had firm belief that it would come true one day so he patiently waited for it. On seeing the intensifying anger of the rebels, his belief further strengthened so he started preparing for the martyrdom. He fasted on Friday. Then he wore trousers which he had never worn before, he always wore a sheet of cloth on his lower half called tehmad (on the day of martyrdom, Usman, the epitome of modesty, wore trousers instead so that during martyrdom any of his private body parts may not be accidently exposed).” (The Rashidun Caliphate, p 149)


God forbid following objections are raised against Ali regarding the martyrdom of Caliph Usman:

  • Ali was with the rebels.
  • Some claim that Ali supported rebels rather than being one of them.
  • Another group claims that Ali did not help the rebels as well as Usman, meaning that he did not contribute in any way to stop the rebels.
  • When Ali ibn Abi Talib was in Madina, he did not once raise his sword for Usman.
  • Ali did not bring water to Usman when he was besieged.
  • One group also falsely asserts that Usman was aware of Ali’s conspiracy against him and therefore, did not ask him for assistance.
  • It is also falsely claimed that Ali did not stop the rebels when they approached Madina.
  • It is alleged that Ali left Caliph Usman and went out of Madina when he was besieged.

All these objections are completely wrong and misleading. The accusers are irrational and hostile towards Ali who have existed in every age but their names have been changing.

A few facts are presented to refute these allegations so that readers can reach their own conclusions:

  • Usman was the Caliph at the time and Ali had pledged allegiance to him. Therefore, how could the other Companions violate Caliph Usman’s order to not use force against the rebels? Organising an army at that time was tantamount to violating Usman’s order and breaking his allegiance.

Payam Shahjahan Puri writes, “Ali along with a few Companions had intended to put down the rebels during Friday prayer when Usman was pelted with stones and fell unconscious but Usman sternly prohibited it.” (Ali aur on ki khilafat, p. 28)

Sultan-ul-Ashiqeen writes, “Usman being the Caliph had ordered them not to take out their weapons and shed blood in the sacred city of the Prophet. How could the leader of believers bear to divide the Muslims into groups and allow them to shed each other’s blood! (The Rashidun Caliphate, p 146)


  • The second point is that Ali was not in charge of the troops at that time, rather it was with the respective governors. Usman wrote letters to these governors during his siege but that help never reached Madina.

Ali and the rest of the Companions in their personal capacity asked Usman several times for permission to resolve this matter, but every time he refused. Ibn al-Athir writes, “The people of Madina returned after Usman gave them an oath and commanded them to go back”.


Usman’s water was cut off by rebels. He sent word to the Companions that water was required. Ali placed water bottles on an animal and proceeded towards Usman. The accusers were unaware that Ali had sent his beloved sons, Hasan ibn Ali and Husayn ibn Ali, to guard the outer entrance of Usman’s house and gave them orders to prevent any rebels from entering.

  • In this regard, Al-Baladhuri has written, “Ali ordered his sons Hasan ibn Ali and Husayn ibn Ali to stand at the door of Usman’s palace with swords drawn so that none of the rebels could enter”. (Ansab Alshraf, Vol 4)
  • Al-Suyuti writes, “Ali told Hasan and Husayn to take their swords and stand at the door of Usman and do not let anyone enter”. (Tarikh al-Khilafah P. 231)

Common sense also holds that if the allegations made against Ali by the hypocrites were even remotely true, Ali would not have let his two sons guard Usman’s door.

  • Muhammad ibn Jarir al-Tabari also wrote, “Usman ordered the people of Madina to return and gave them an oath to do so. As a result, everyone returned while Hasan, Mohammad, Abdullah ibn al-Zubayr and others stayed at the door per their parent’s instructions”. (Tarikh al-Tabari, Volume III, p. 440)
hazrat ali

The rebels started pelting stones at Usman’s house. When it became too much, Usman’s son Aban ibn Usman came to Ali to ask for help.

In this regard, Aban ibn Usman said:

  • I (Aban ibn Usman) went to Ali and said, “O uncle! We are being attacked with stones. When he heard this, Ali joined me and began throwing stones at the rebels until even his hands became fatigued.” (Ansab Ashraf, Volume 5)

Ali warned the rebels not to hurt Usman but the rebels ignored him and continued anarchy. When Ali noticed that they were defying him he asked the other Companions to put an end to the rebels.

It is written in Tarikh al-Tabari:

  • Hakim ibn Jabir narrates that Ali said to Talha, “For God’s sake! Go and take these people away from Usman”. (Tabari Volume III)

Even before the siege, the rebels had entered Madina once before but they were sent back by Ali.

  • Ibn al-Athir wrote about this incident, ‘Ali warned the rebels and sent them back to Egypt from Madina. (Ibn Athir, Volume III)
caliphate hazrat usman


Ali asked the rebels, what fault do you blame on Usman? Among them was:

  • Usman has made a meadow for his camels where others are not allowed.
  • Burning of books
  • Offering complete prayer during the journey.
  • Appointing young men at important designations rather than the Companions.

After hearing these things, Ali said,

“He made the meadow for the donated camels so they could flourish, not for his own camels and goats. Umar ibn Khattab had also made a similar one for this purpose.”

hazrat ali

He burnt those books that had controversial Hadith collections in them and preserved the non-controversial ones.

The reason for performing full prayer in Makkah is that he got married in Makkah and had intended igamah. In addition, he chose honourable and upright young people to serve as Emirs because the Holy Prophet also chose Khuwaylid ibn Asad to serve as Makkah’s Emir when he was just twenty years old. The Emir was also Usama ibn Zayd. Although some people criticised but the Holy Prophet declared him to be deserving of it. (Tareekh Ibn Kathir. Volume IV, Part VII and VIII, p. 173)

Ibn Khaldun wrote,

The Egyptians said to Ali, “We are disgusted with the rule of Usman. We want to pledge allegiance to you. We are going back now.”

Ali shook with anger and said in a harsh voice, “Indeed, the armies of Dhomar, Dhulchashab and Awadh are cursed according to the saying of the Holy Prophet and this hadith is known by all the believers. You people stay away from me and do not talk like this in front of me.” (Ibn Khaldun’s history, volume II, p 353-354)


Now that it is obvious from the aforementioned references that Ali ibn Abi Talib took the initiative to assist Usman. Furthermore, it is essential to understand who accused Ali and why? What was the basis of those accusations?

  • After the warning of Ali, the rebels went back. However, the rebels’ accusations about Usman had an impact on the residents of Madina, who also started to show suspicion. Ali was a great Companion so he advised Usman that if you assemble all the Muslims, give a sermon and clear their doubts then Madina will be calm and the rebels’ plot will fail because the success of the rebels only comes from causing unrest. It is crucial that you give a sermon because it will promote peace.


This incident has been described in the history books as follows:

  • The first rebellion occurred in Madina with 600 rebels travelling there under the guise of performing u Usman urged Ali to send the rebels back before they entered Madina. With a few of his Companions, Ali went to the rebels, explained things to them and sent them back. He adequately responded to every complaint they had against Usman. Later, Ali reported this to Usman and asked him to gather the people and deliver the sermon. (Amir al-Muminin Syedna Ali pp. 274, 275)
  • Then Usman gave a sermon at the request of Ali about which Ibn Kathir wrote, “Tears were flowing from Usman’s eyes and all the Muslims were crying.” (Tarikh Ibn Kathir, Volume IV, Part VII, 174)
  • Ibn Khaldun writes about that sermon, “After saying this Usman wept as well as the crowd.” (Ibn Khaldun, Volume II, Part I, p. 375)
  • Sultan-ul-Ashiqeen writes, “On the suggestion of Ali, Usman gave a sermon to the Muslim population and outlined his future course of Many individuals started crying after his speech which showed the impact it had on them.” (KhalfaeRashideen p. 137)


If we consider the impact of this sermon, we can say that as a result of this one sermon, the rebels stayed away from Madina for three months. All the residents’ worries were dispelled and no one was ready to help them. The rebels sent messages in secret to the residents of Madina many times asking for their assistance in fighting Usman but no one responded, saying that the sermon from the leader of the believers had already shown them the truth about them.

ibn e ali


Only Ali made all of this possible. Why would Ali impede the rebels’ path if he was one of them? The truth is that they viewed Ali as their main foe. The rebels learned from this encounter that Ali was the only thing standing in their way. Usman’s caliphate cannot be overthrown if he continues to act on Ali’s advices. They intended to deceive people about Ali in this regard by spreading that Ali is against Usman and wants him to resign from the Caliphate. Thus, Usman would become enraged with Ali when he and his governors learn that Ali is involved in conspiracies against Usman. Even if it does not happen the mission will still be successful because in the name of Ali, people will depart from Usman and the Caliphate. In order to agitate people against Usman, they wrote letters to various recipients before returning to Madina for the second time and falsely attributed them to Ali and the other Companions. 

  • Ibn Kathir writes, “The residents of Egypt, Kufa and Basra falsely accused Ali, Talha ibn Ubaidullah and Zubayr ibn al-Awwam in their letters as well as the Companions who lived in Madina. They also conveyed messages to each other. They misled the people, incited them to fight with Usman as it was the biggest jihad of the age in their low opinion as it would flourish religion.” (Tarikh Ibn Kathir, Volume IV, Part VII, p. 175)

It is noteworthy and crucial to recognise that these letters served as the foundation for numerous myths that some historians have created. Different groups departed from Egypt, Basra and Kufa and stopped at a location outside Madina once the rebels were confident that newly converted Muslims had turned against Usman as a result of their letters. One troop camped at the place of Dhul Hashab and the other at the place of Dhomar. These people went to Ali and stated their purpose that Usman should be deposed.

  • Ibn Kathir writes about the answer of Ali, “Ali was extremely displeasd with them and drove them away from there and said that the righteous people know that the Holy Prophet (pbuh) cursed the armies of Dhomar and Dhul H(Tarikh Ibn Kathir, Volume IV, Part VII, p. 186)


Ibn Khaldun wrote,

  • The Egyptians said to Ali, “We are disgusted with the rule of Usman. We want to pledge allegiance to Right now, we are going back.” Ali shook with anger and said in a harsh voice, “Indeed, the armies of Dhomar, Dhul Hashab and Awadh are cursed according to the saying of the Holy Prophet and this hadith is known by all the believers. You people stay away from me and I do not want to talk to you anymore.” (Tarikh Ibn Khaldun, volume II, pp, 353-354)


The rest of the Companions also asked these cursed people to leave Madina immediately. They ultimately left dissatisfied. After a while, when all the Companions had gone back to their houses, Madina’s streets were in a state of turmoil and horses’ hooves could be heard everywhere. These rebels had encircled Madina. The People of Madina had no idea what they intended to do with them. Because such a political crisis had never occurred under a Caliph, the already poor situation was made worse and there was increased concern and terror.

Tabari has written about these situations,

  • The residents of Madina were restricted to the confines of their homes and they did not venture outside. None of them sat without a sword in order to defend themselves from these rebels’ (Tarikh al-Tabari, Volume III, Part I, p. 403)


  • Ali asked the residents of Basra and Kufa, “Why have you returned?” They claimed that upon returning, the Egyptians saw a messenger carrying a message ordering their execution. Ali caught their lie. It is in Tarikh al-Tabari that Ali asked them, “O people of Kufa and Basra! How did you learn about this incident when you had travelled to your homeland crossing many places and now you returned as a group? Sadly, this is a conspiracy that was set when you were in Madina. They replied that they want him deposed and do not need Usman.” (Tarikh Tabari Volume III, Part I, p. 400) 

Payam Shahjahan Puri writes about this incident,

  • Ali meant for the distance travelled by the people of Egypt to be equal to the distance travelled by the people of Kufa and Basra in different directions. When all the miscreants departed Madina at the same time toward their respective districts. The people of Egypt read the letter. In theory, only the Egyptians should have returned and the people of Kufa and Basra should have travelled on as they were unaware of the occurrence, but all three groups simultaneously returned to (Usman aur Usman ki khilafat, p. 377)

The rebels lied that Ali was the one who had written to them asking to return when they realised their lies had been exposed.

Rebels said:

  • Then why did you write to us? (Tarikh al-Tabari, Volume 3)

Ali replied to them:

  • By God, I have never written to you. (Tarikh al-Tabari, Volume 3)

These incidents prove that the people of Basra, Kufa and Egypt conspired against Ali. Due to the rebels’ conspiracy, individuals recount traditions that have absolutely no basis in reality.

caliphate of ali ibn abi talib


Abdullah ibn Saba was a Jew who guised himself as Muslim. He accepted Islam during the reign of Usman. His aim was to destroy the unity of Islam. He was trying to make Muslims fight each other with the help of different beliefs and ideologies. He began a campaign for Ali to become the Caliph using the name Ali. He said that Ali was the Holy Prophet’s successor and that no one else had the right to hold the position of caliphate.

He gathered the Muslims who had a weak faith and forced them to stand up against Usman. People in faraway places and those who were unaware of the true nature of the curse started to realise that Ali was setting up opposition to Usman in order to grab control of the Caliphate. Furthermore, Abdullah ibn Saba would publicly acknowledge that Ali was aiding him in carrying out his plan. This evil person separated the umma and falsely blamed Ali in this manner.

Some historians also fell prey to the same propaganda and wrote that Ali wanted caliphate. This is a great insult to the glory of Ali. May Allah protect everyone from this. Amen!

It will be mentioned in detail in the next chapters where it will be discussed in detail how Ali always hesitated to take over the reins of the Caliphate until he was forced by the immigrants and the Ansar.


Usman went to the mosque on Friday after the rebels had returned to Madina and started to deliver sermon. Suddenly, someone by the name of Jhajah got up and began cursing Usman. This cursed person pulled the cane from him. This was the cane that the Holy Prophet used to lean on during the sermon. After the Holy Prophet it was used by Abu Bakr, then it came to Umar ibn al-khattab and then to Usman. Jhajah-ul-Ain pulled that staff and broke it by placing it on the ground. While breaking, its small piece of wood hit his knuckles and hurt him. That wound later turned into a fistula and worms also fell into the wound. As that staff was broken into pieces, Usman ordered that it should be put together. Usman came down from the pulpit and went home.


Once, as he was giving the Friday sermon, he was hit with stones which caused an injury and caused him to lose consciousness. He was taken home after being picked up. The rest of the Companions including Ali came to see him. 

Ibn Sa’d wrote,

  • Ali and a few other great Companions pleaded with Usman to allow them to eliminate the miscreants during this period. (Ibn Saad)

 Since that day, the rebels besieged his house. This siege lasted for thirty days according to some traditions and others have said it lasted for forty days. 

Tabari has written,

  • According to Saif’s tradition, Usman’s siege lasted forty days and the stay of the rebels lasted seventy days. (Tareekh-e-Tabari, Volume III, Part I, p. 440)

 Meanwhile, Usman strictly forbade everyone from unsheathing their swords. 

Ibn Kathir writes,

  • Usman told his slaves that whoever sheathes the sword will be free.” (Treekh Ibn Kathir. Volume IV, Part VII and VIII, p 183)

The rebels set ablaze the doors of his house. Both Hassan and Husayn ibn Ali were present there at the time. They got hit by the pelted stones and got hurt.

It is crucial to note at this point that some historians claim Ali departed Madinah in a rage because of Usman. This is sufficient evidence to convince these simpletons that Hasan ibn Ali and Husayn ibn Ali were present. If Ali had been upset, why would he have sent his two sons to guard Usman even though their own lives were in risk?



The crowd of rebels had crossed the last line of provocation. They martyred Usman. 


Tabari has written,

  • These rebels stole everything from the house. Even the jewellery was snatched from the women.. The cloak of Naila bint al-Furafisa was taken. The rebels then declared that they would take the treasury’s contents. These individuals visited Bait-ul-Mal and robbed it as well. (Tareekh-e-Tabari, Volume III, Part I, p. 447)


Ibn Saad writes,

  • The Bait-ul-Mal treasurer had 3.5 million dirhams and 1.5 million dinars on the day Usman was martyred, but they were all looted. (Taqabat Ibn Saad, Volume II, Part III, p. 146)

caliphate of ali ibn abi talib


These rebels also insulted the honour of Mother of the Believers, Umm Habiba. 


Tabari writes, 

  • Mother of the Believers, Umm Habiba came riding on her mule and brought a bottle of water. People recognised and caught her. They slapped the mule on the face and cut the rope of the mule with a sword. She was almost martyred. (Tareekh-e-Tabari, Volume III, Part I, p. 441)


Some historians blame Ali that he sheltered the killers of Usman. This is a complete lie.

Even an ordinary Muslim who has a little bit of faith will die but will never shelter such people who are the killers of the Caliph Usman, robbers of Usman’s house, Naila’s cloak and Jewel snatchers.

If a common Muslim thinks it is better to die than to give shelter to evil people like him, then how will Ali,  do this. Ali himself threatened the rebels that the Holy Prophet had cursed the armies of Dhomar and Dhulchashab. Then how it is possible that Ali will give them shelter after the martyrdom of Usman. Those who think like this should be warned not to lose their faith by being involved in a grudge against Ali.

The truth is that those who plotted to overthrow Usman in order to seize control for themselves also understood that the umma would rally around Ali after Usman. The same conspirators conspired against Ali for this reason because without this work they could not see success.



On the basis of some directives issued by Marwan ibn al-Hakam, the rebels incited the populace against Usman. Usman was not even aware that Marwan had given these instructions. Ali used to warn Usman against Marwan because he believed it would prevent Marwan from achieving his objectives. As a result, Marwan also desired Ali’s removal from the way so he could carry out his own plans.

Usman was said to have given the rebels’ assassination orders in the letter that the rebels sent back to Madina under this pretence. 


About this is in the book Tabari,

  • Usman swore on Allah that he did not write the letter, was not aware of it and was never consulted about it. On this, Muhammad bin Muslim said, “God! You are right, but this seems to be the work of Marwan.” (Tarikh al-Tabari, Volume III, Part I, p. 428)


Various traditions exist regarding Marwan. He was a companion in some people’s eyes but he was not in the eyes of others. In any case, it is essential to discuss what the Holy Prophet said regarding Marwan using reliable references because his words are the finest justification and his language is blessed. Our faith is what we get as a result.

hadees on ali ibn e talib


In this regard, some blessed hadiths are as follows,

  • According to Abd al-Rahman ibn Awf, whoever had a child would bring it before the Holy Prophet, who would then pray for him. Marwan was likewise introduced in front of the Holy Prophet in a similar manner. The Holy Prophet said about him, ” He is the coward son of the coward father. He is the cursed son of the cursed father.” (Mustadrak Imam Hakim 8477)
  • Abdullah ibn al-Zubayr says that the Holy Prophet cursed Al-Hakam and his child. (Mustadrak Imam Hakim 8485)

 Holy Prophet said,

  • I was shown in a dream that the sons of Al-Hakam ibn Abi al-As were climbing my pulpit like monkeys (climbing a tree). (Kanz al-Ummal 30846)

 Abu Hurayra says that the Holy Prophet said,

  • I was shown in a dream that the children of Al-Hakam ibn Abi al-As were frolicking on my pulpit like monkeys. (Mustadrak Imam Hakim 8481)

This hadith is authentic according to the standards of Imam Bukhari and Imam Muslim, but the Shuyukh did not narrate it. 

Ibn Kathir writes that Ali said to Usman on one occasion regarding Marwan,

  • Marwan would not concur with you if you do not give up your intellect and religion. By Allah, Marwan is not wise in terms of his faith and himself and I can see that he will confine you to such situation that he will never look back. (Tarikh Ibn Katheer, Volume, Part VII, p. 157)

Even when Usman’s wife Naila saw Marwan’s behaviour, she said to Usman,

  • If you believe in Marwan, he will kill you because Marwan has neither the value of Allah, nor His fear, nor His love. (Tarikh Ibn Kathir, Volume 4, Part VII, p. 157)

According to Tabari,

  • Marwan also always tried to incite Usman against Ali. (Tareekh-e-Tabari Volume 3)

 Payam Shahjahan Puri has written his view on Marwan very clearly and openly,

  • Those who have tried to make Marwan “حضرت” and “رضی اللہ” have made a joke with history. As far as the traditions that prove Marwan’s excellence are concerned, who does not have such traditions? After all, there are others who use fabrications like these and other bogus traditions to support the virtue of evil people like Yazid. People who are knowledgeable with history are aware that Banu Umaiah’s reign saw the development of factories for forging traditions. In opposition to him, the Banu Hashim adherents had also established factories for creating traditions and they had been creating wildly inflated customs in support of Ali and other Imams. An objective historian should steer clear of these two traditions and build the events on customs that are consistent with the personalities and temperaments of these people. Because they conflict with the overall principles and character of both Yazid and Marwan, the traditions that are used to demonstrate their superiority cannot be accepted. (Usman aur Usman ki khilafat, p. 378-379)


All these hadiths, facts and incidents prove how, when and why Ali was accused of being the helper of Usman’s killers. The fact is that Ali was the wall in the way of these miscreants and rebels and they used to consider Ali as their foe because the corrupt thought that when Ali would be offered Caliphate, he would leave the side of Usman while Ali did not leave the side of Usman even for a moment.

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