Analysis of Hadhrat Uthman’s (R.A.) appointment of Governors

Analysis of Hadhrat Uthman’s (R.A.) appointment of Governors

(We have previously answered in depth Shaikh Maududi’s allegations against Hadhrat Uthman’s (R.A.) rule. Herein, some more details about his governors are included for further clarification, which were published in ‘Arab News’, Saudi Arabia.)

Islamic History -16: The Choice of the Early Caliphs

Adil Salahi, Arab News, 9/15/03

The charge often repeated against Uthman, even to our present day, is that he appointed his relatives as governors of different provinces. The rebels mentioned the names of Muawiyah, Abdullah ibn Amir and Marwan as well as Al-Waleed ibn Uqbah, accusing the last of these people of being a transgressor, unfit for such a post. Again when this charge is properly examined, it becomes clear that it does not stand. Because of the nature of this charge, we need to look into the history of the people mentioned. We will begin today with the case of Mu’awiyah. Ibn Al-Arabi has the following to say about his appointment:

As for Mu’awiyah, it was Umar who appointed him as governor of Syria, grouping all Syrian areas under his governorship. Then Uthman confirmed him in his post. In fact, it was Abu Bakr who initiated his appointment, because Abu Bakr appointed his brother Yazeed, and Yazeed appointed him as his deputy. Umar confirmed him in this post because he was keen not to change what Abu Bakr did. Since Yazeed was the governor appointed by Abu Bakr, Umar approved what Yazeed did. Then Uthman endorsed what Umar did. This is a chain of the strongest type. Nothing like it will ever be repeated.

Al-Khateeb adds here a very long footnote, which we will reproduce in summary: “The Muslim state reached its pinnacle during the reigns of Abu Bakr and Umar. It achieved rare human success, with a model community that enjoyed unique happiness. Both Abu Bakr and Umar were endowed with a rare insight that enabled them to recognize men who had qualities of leadership. They were thus able to be highly selective when appointing governors and officers in different provinces of the vast Muslim state. They knew that it was their responsibility to make the best choice they could, and that they would be accountable to God for their choice.

Both Yazeed ibn Abi Sufyan and his brother Mu’awiyah were among the men Abu Bakr chose to help him in shouldering responsibilities in war and peacetime. He certainly made an excellent choice. When Abu Bakr earlier assigned the command of an army to Yazeed ibn Abi Sufyan, he walked with him to bid him farewell. Mu’awiyah is mentioned in history books after his brother only because he was younger. This does not make any negative reflection on his leadership qualities. Prior to serving in Abu Bakr and Umar’s governments, Mu’awiyah was assigned certain tasks by the Prophet (peace be upon him) himself. No one can deny that the Prophet used him as a scribe. Writers who were hostile to the Umayyads mention that the Prophet did not use Mu’awiyah to write the Qur’an, but to write ordinary letters. However, they do not produce any evidence to support their claim. Besides, had the Prophet made a distinction between those who used to do his writing, this would have been widely known.

Al-Khateeb makes clear that Mu’awiyah was one of the great figures in Islamic government. He likens him to a lantern that illuminates the way for people, and would have been recognized as an important source of light. However, his light shined next to four suns whose light covered the whole earth. Needless to say, those four lights were the four rightly-guided caliphs who ruled immediately before him, namely Abu Bakr, Umar, Uthman and Ali. He refers to a report related by Ibn Katheer which quotes Saad ibn Abi Waqqas, one the top ten of the Prophet’s companions, as saying: “I have never seen after Uthman anyone whose judgment is closer to justice than the one beyond this door.” He was referring to Mu’awiyah.

Ibn Abbas is also quoted as saying: “I have never seen anyone more suitable to rule than Mu’awiyah.” One wonders whether anyone could be suitable to rule unless he combines justice with wisdom in his character, demonstrates a clear ability to defend his kingdom, seeks God’s help in propagating the message of Islam and is faithful to his trust. If someone is worthy to rule, should Uthman be blamed for appointing him as governor? How could Uthman be blamed when it was Umar who had appointed him? Indeed, Abu Bakr employed him and before that, the Prophet employed him.

One event tells us what sort of man Mu’awiyah was. Umayr ibn Saad was one of the Prophet’s companions, from the Aws tribe of the Ansar. He was one of the most pious and God-fearing people. Indeed, he was described as one without peers. It is said that Umar had described him as such in recognition of his qualities. Umar had appointed him governor of Hums in Syria, but then he replaced him with Mu’awiyah. People wondered at his decision. In comment, someone said: “Do not say anything about Mu’awiyah unless you say something good. I heard the Prophet saying: ‘My Lord, guide people to the truth through him.’”

Reports differ on who said this, with the statement attributed to either Umar or Umayr. Whichever of them said it, it is a great testimony for Mu’awiyah. If it was Umar who said it, then that it is a testimonial of the finest sort, considering Umar’s close relation with the Prophet. If it was Umayr who said it, it is an equally fine testimony from the man who was relieved of his post to make way for Mu’awiyah.

Ibn Taimiyah writes: “Mu’awiyah’s policy with his people was one of the finest among all rulers. He was very popular among his people.” In an authentic Hadith related by both Al-Bukhari and Muslim, the Prophet is quoted as saying: “The best of your rulers are those whom you love and who love you, and you pray for them and they pray for you; and the worst of your rulers are those whom you hate and they hate you, and you curse them and they curse you.”

We will have reason to discuss Mu’awiyah’s character further in a future article when we speak about his reign.

Islamic History – 17: Uthman’s Relatives as Governors

 

 

Author: Edited by Adil Salahi

Monday 22 September 2003

When Uthman, the third Caliph, is mentioned today, many people react in a way indicating that they consider him to be at a different level to his predecessors. While the first two Caliphs were exceptional in their greatness, Uthman would rank among the greatest rulers in the history of any nation. Yet somehow, he is begrudged his outstanding position of distinction, even by people who profess to love him as one of the earliest companions of the Prophet. When pressed for a reason, they say that his main fault was to appoint his relatives as governors of different provinces. They point out Mu’awiyah and a couple more. We mentioned that when Uthman became Caliph, Mu’awiyah was already the governor of Syria, appointed in that post by Umar who trusted him without reservations.

When people say this, they are only echoing those rebels who had no love for the Prophet’s companions. They were the ones who took up this issue, saying that in addition to Mu’awiyah, he appointed people like Abdullah ibn Amir and Marwan as governors; as well as Al-Waleed ibn Uqbah who was a transgressor, unfit for such a post. But when people thoughtlessly repeat such accusations, they simply do not know what they are talking about. In his refutation of the accusations against Uthman, Justice Abu Bakr ibn Al-Arabi, a leading authority among the scholars of Andalusia, says:

As for Abdullah ibn Amir, Uthman appointed him because he belonged to a distinguished family, with noble paternal and maternal aunts. Because some people harbor ill intentions, they rush to highlight the bad rather than the good. The fabricators alleged that Uthman only appointed Al-Waleed ibn Uqbah for the first reason he mentioned when he said: “I have not appointed Al-Waleed because he is my brother, but because he is the grandson of Umm Hakeem Al-Baydaa’, the twin sister of the Prophet’s father.” But more of this later.

Choosing governors and officials is a matter of discretion. Umar appointed Saad ibn Abi Waqqas then replaced him with someone who was of a lesser degree. What those people say about Marwan and Al-Waleed is an enormity. To label them as transgressors is indeed an act of transgression on their part.

Before we move forward with Ibn Al-Arabi in his defense of Uthman in appointing such people as province governors, we need to know more about them. Today with most people receiving only very scanty knowledge about Islamic history, we need to answer the question: who were Abdullah ibn Amir, Al-Waleed ibn Uqbah and Marwan? We will speak about the first two today and will continue next week, God willing.

Abdullah ibn Amir belonged to the Abd Shams branch of the Quraysh tribe, but his maternal uncles belonged to the Hashim branch to which the Prophet belonged. His father’s mother was Arwa bint Kurayz, and Arwa’s mother was Al-Baydaa’ bint Abd Al-Muttalib, the Prophet’s aunt. When Abdullah was born, he was brought to the Prophet who looked at him and said to his paternal uncles: “He looks more like us than he looks like you.” He placed a little of his saliva in his mouth and the child swallowed it. The Prophet commented: “I hope he will have plenty of water.” When he grew up, water gushed out of any piece of land he looked after.

He was known to be very generous and a military commander who combined foresight with courage. He fought in what is today the Islamic Republic of Iran, defeating the armies of the Persian Empire, and liberating vast areas of its land, including Khurasan and Sejistan, reaching today’s Afghanistan. His battles resulted in the final collapse of the Persian Empire. Hence, it is not surprising that the remnants of the pre-Islamic Persian regime should harbor grudges against him and try to distort his image. In fact, Ibn Katheer says of him: “He was the first to provide basins for water storage in Arafat, so that the pilgrims would not be short of clean water.” Ibn Taymiyah says: “Abdullah had many good qualities and undeniably enjoyed people’s love.”

Al-Waleed ibn Uqbah was also a man of great talent, intelligence and immense courage. Long before Uthman’s reign, Abu Bakr used him to carry his military correspondence to Khalid ibn Al-Waleed, his commander who was about to engage the Persian army in a major battle in year 12. He subsequently sent him at the head of reinforcements given to Iyad ibn Ghunm Al-Fihri. He also served in a civilian capacity for Abu Bakr, administering the zakah of the Quda’ah, a major Arabian tribe. When Abu Bakr subsequently embarked on fighting the Byzantine Empire in Syria, he appointed Amr ibn Al-As and Al-Waleed to lead the Muslim armies. Amr moved to Palestine while Al-Waleed moved to the areas that today form Jordan.

In year 15, during Umar’s reign, Al-Waleed was appointed governor of the northern provinces in eastern Syria, where the Arab tribes of Rabeeah and Tanookh lived. This was a sensitive province because large sections of its inhabitants were non-Muslims, and his forces included many of them. He secured the region and provided cover for Muslim armies fighting the Byzantines in northern Syria.

At the same time he was very active in Islamic advocacy among the non-Muslim population of these tribes. Needless to say, there was no coercion employed in such activities, because Islam lays down that no compulsion may be exercised in promoting religious belief. People must choose their faith with complete freedom. However, some people in Rabeeah resented his advocacy efforts and feared that the young among them might be influenced by the strong and logical argument of Islam. To avoid any problem with Rabeeah, Umar decided to replace Al-Waleed.

This shows that Al-Waleed was a trusted official during the reigns of Abu Bakr and Umar. Uthman could not be blamed for using such a person with proven qualities of leadership. But then people speak ill of Uthman and Al-Waleed because they were half brothers. We will discuss this in more detail next week, God willing.

— Arab News Islam 22 September 2003

Islamic History – 18: Appointing Relatives to Official Posts
Edited by Adil Salahi
http://www.arabnews.com/?page=5&section=0&article=32788&d=29&m=9&y=2003

Ever since the unjustified rebellion against Uthman ibn Affan, the third Caliph, people speak about the excuses used by the rebels to justify their action. In fact nothing can justify what they did, when they killed Uthman who was very close to the Prophet, particularly since the Prophet gave him two of his four daughters in marriage, one after the other. Moreover, the Prophet clearly mentioned that he would be a martyr. Whoever kills a martyr is in the wrong. We have already shown how hollow and flimsy much of their excuses are. However, the excuse or the allegation which sticks in people’s minds most is the one that speaks of Uthman appointing his relatives as governors of different provinces in the Muslim state.

In today’s world most people reject the very idea of a ruler or government official appointing a relative in any post under his jurisdiction. In some international organizations, close relatives of staff members are excluded from any post in the same organization, even a very temporary one.
This is due to several reasons, most important among which is the fact that such appointments are
normally done on the basis of allegiance, rather than competence. Thus the ruler appoints his relatives because he trusts that they would not oppose him. When an official appoints his relatives or henchmen, he actually seeks to consolidate his own position.

There is no doubt that Islam forbids the exploitation of one’s position in order to appoint or promote one’s relatives or henchmen when they are not qualified to do the jobs to which they are appointed or promoted. Such nepotism is clearly forbidden in Islam. However,Islam also forbids depriving others of their right to equal opportunity only because they are relatives or supporters of the man in power or who is in a position of responsibility. The guiding principle in such matters is competence. If a person is qualified for a position and has a proven track record, then he should not be discriminated against because of his relation to the person in power. There may be only a fine line of difference here, but then in Islam we are all accountable to God Almighty, and He will reward us for our deeds on the basis of what He knows of our motives and intentions.

We have no doubt that Uthman had only the best of intentions, and only sought what he believed
to be in the best interests of the Muslim community. He never sought the position of Caliph, but the
position sought him, with the full agreement of the Muslim community. Nor did he ever seek to use
his position for any personal or tribal gain. He was one of the richest people in Arabia when he
became Caliph.

His wealth was mainly in camels, cattle and sheep. Yet, shortly before he died he had spent all his wealth, leaving himself only two camels which he intended to use for pilgrimage. He was one
of the most generous people in our history.

We have explained over the last couple of articles that the relatives he had appointed were most
competent for their jobs. That they belonged to his tribe or clan does not make them any less
competent. We have seen that all of them were used in positions of authority by his predecessors.

Imam Ibn Taymiyah says that no clan of the Quraysh provided as many officials and governors
appointed by the Prophet as the Abd Shams, which is the branch that includes the Umayyads. This is
due to the fact that it was a very large branch, and many of them were of the caliber needed for
government. Among these were Attab ibn Usayd, whom the Prophet appointed as governor of Makkah, and Abu Sufyan whom he appointed governor of Najran. Others were the two brothers
Uthman ibn Saeed and Aban ibn Saeed; the first was governor of Taymaa’ and Khaybar, while the second was governor of Al-Hasa, which used to be called Bahrain at the time. Hence, Uthman says in his
own defense: “I have only appointed people whom the Prophet used and others from their own clan and
tribe; and so did Abu Bakr and Umar.”

It is clear, then, that there is nothing wrong in appointing one’s relatives and tribesmen if they are qualified and competent. When we look at the people appointed by Uthman and study their track records we find that they were of the highest caliber. He never appointed anyone who was not fully qualified for his post at the time. It does not mean that these people were without mistakes. No one is, except the Prophet who was infallible only in matters related to the faith.

Moreover, if we look at the matter from a historical perspective, we conclude that in a state stretching far and wide like the Muslim state at the time, and with the slow means of travel available, it was necessary for a Caliph to choose his governors from among the people he trusts. He should not look at personal loyalty to him, but rather at their dedication to the cause of Islam. However, personal loyalty is nevertheless an important factor, because any provincial governor could easily move to a position of autonomy, unless he is dedicated to the cause of Islam.

Governors of Ali R.A.:
Was Uthman unique in this? Certainly not. If we look at the people appointed governors by Ali,
the fourth Caliph, we find many of them related to him. His governors included Ubaydillah ibn Abbas in Yemen, Qutham ibn Abbas in Makkah and Taif, Abdullah ibn Abbas in Basrah, Sahl ibn Haneef in Madinah. All of these were his cousins. He also appointed his stepson, Muhammad ibn Abu Bakr, as governor of Egypt. No one criticizes Ali for appointing these, because they were all good and competent people. Why should Uthman be ciritcized? The fact is that the rebellion against Uthman was staged for ulterior motives. For certain, the interests of Islam and the Muslim community were not among the motives of the rebels against Uthman.

– Arab News Islam 29 September 2003

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