When Hazrat Abdullah ibn Umar Defended Hazrat Usman ibn Affan

There is a narration in Sahih al-Bukhari concerning events after the martyrdom of Hazrat Usman (may Allah be pleased with him). The situation had changed, Hazrat Usman had been martyred, and those who carried out that act were from among people who called themselves Muslims. Naturally his opponents remained active. In Bukhari the political groupings of that period are described with the term "shiah" used for three factions: the partisans of Ali (ؓشیعانِ علی), the partisans of Muawiyah (شیعانِ معاویہؓ), and the partisans of Hazrat Usman (شیعانِ عثمانؓ). These were political alignments rather than doctrinal divisions, as in the generations of the Companions and the Successors there was no difference in creed, only in political loyalties.

The report in Bukhari relates that Hazrat Abdullah ibn Umar (may Allah be pleased with him) was present in Makkah during Hajj when a man came, joined the pilgrimage, and noticed a gathering in al-Masjid al-Ḥaram. He asked who the people were; he was told they were Quraysh. The man, seemed to oppose Hazrat Usman, approached Hazrat Abdullah ibn Umar who happened to be seated among the gathering. The man greeted Hazrat Abdullah ibn Umar and said: I want to ask you something. Hazrat Abdullah ibn Umar  asked him to go ahead.

The man asked whether Hazrat Usman had been at the battle of Badr. Hazrat Abdullah ibn Umar answered: No. He asked whether Hazrat Usman was among those who fled from the battle of Uhud. Hazrat Abdullah ibn Umar answered: Yes. He asked whether Hazrat Usman had taken part in the Pledge of Riḍwan beneath the tree. Hazrat Abdullah ibn Umar answered, No. 

Upon confirming these points, the man shouted Allahu Akbar, believing he had publicly validated his accusations of Hazrat Uthman’s perceived shortcomings. The purpose of these questions was not to seek knowledge but to sow doubt about Hazrat Usman’s reputation. Some questions are legitimate inquiries; others are malicious that are designed to mislead. 

Hazrat Abdullah ibn Umar immediately checked the man, insisting that he hear the full explanation, as he was leaving after asking incomplete questions and confusing people's minds. Hazrat Abdullah aksed him to sit down and listen to the complete story. Then he provided the following comprehensive defense.

He clarified that Hazrat Usman’s absence from Badr was not voluntary. At that time Hazrat Usman’s wife Ruqayyah (may Allah be pleased with her), daughter of the Prophet (PBUH), was gravely ill and later died. The Prophet (PBUH) asked Hazrat Usman to return to Madinah to care for her because she had no one at home to tend her. Thus Hazrat Usman did not leave the battle of Badr by choice but by necessity and by the Prophet’s command, and he was granted the reward as if he had been there in the battle. Consequently, his name appears on the list of those who participated in the battle and were entitled to the spoils from Badr.

Regarding Uhud, Hazrat Abdullah ibn Umar explained the military circumstances. The Prophet (PBUH) had carefully chosen the battlefield with a mountain at the rear and placed about fifty men under the command of Hazrat Abdullah ibn Jubayr (may Allah be pleased with him) to hold a pass; they were ordered not to leave their station under any circumstances. During the battle, when victory seemed certain, many among those thought it safe to pursue the enemy and collect spoils, so they left their posts. This was a mistake. Khalid ibn al-Walid, fighting on the enemy side, noticed the deserted pass, led a force around, and struck the exposed Muslims, causing chaos and heavy losses in which some were martyred by friendly hands in the confusion. Muslims fled for safe places, among those was Hazrat Usman as well. The Qur’an criticizes those who disobeyed the order (al-Imran 153), yet it also says that Allah pardoned them (al-Imran 155). Hazrat Abdullah ibn Umar reminded his listeners that Allah forgave them, and he urged the man that he should let go of it.

As for the Pledge of Rizwan, Hazrat Abdullah ibn Umar explained why Hazrat Usman had not been present there. When the Prophet (PBUH) went to Makkah for umrah, the Quraysh did not allow it. Long story short, negotiations with the Quraysh became tense. Hazrat Usman was sent to the Quraysh for negotiations, as he had many ties among Arab tribes and was well respected in Makkah. However, he was captured and locked inside of Kaabah by Hazrat Khalid ibn al-Walid. But they spread the news that Hazrat Usman was martyred. That rumor sparked the pledge under the tree: the Companions swore to avenge Hazrat Usman’s killing or to die fighting right there. The Prophet (PBUH) then took the pledge on behalf of Hazrat Usman, placing his right hand on his own left and declaring that he pledged in Hazrat Usman’s stead.

Having given a full explanation, Hazrat Abdullah ibn Umar told the man, in essence: now you know the context and the truth, so raise your slogans if you must, but don't mislead people by spreading half-truths.

The scholars have derived two main principles from this discussion:

1. The first principle is that one should not focus only on what is being asked, but also on why it is being asked. When someone poses a question, it is important to understand their intent and purpose, what they wish to achieve through that question. The responder should distinguish the motive behind the inquiry before giving an answer. 
2. The second principle is that just as it is wrong to create confusion by asking incomplete questions, it is equally wrong to deepen confusion by giving incomplete answers. If there is a risk that a partial answer could be misused, the matter must be explained clearly.

To illustrate the first principle, there is an incident narrated in Tafsir al-Qurtubi about Hazrat Abdullah ibn Abbas (may Allah be pleased with him), regarding the verse "And whoever intentionally kills a believer, his recompense is Hell, wherein he will abide eternally" (an-Nisa 4:93). It is reported that Ibn Abbas was sitting among his companions when a man came and asked: O master, is there repentance for a murderer? If someone kills another and repents, will his repentance be accepted? Ibn Abbas replied: No, it will not. There is no repentance for a killer. The man left.

His companions then said: O sir, you have previously told us that repentance is possible even for a murderer. Why did you tell him otherwise? Ibn Abbas replied: From his expressions I could tell he intended to kill someone and wanted to use my ruling as an excuse. By saying 'no' I stopped him from this act. I realized he was seeking reassurance to go through with a murder, thinking he could repent afterward. Hazrat Ikrimah (may Allah be pleased with him) said they later followed the man to confirm, and he admitted: the elder was right, I was indeed planning to kill someone. I asked him only to ease my conscience, but after his reply, I refrained.

From this, scholars conclude that when answering questions, one must not only understand what is being asked but also why, and respond in light of that purpose.

https://zahidrashdi.org/5730