One of the causes was that O’thmân removed the companions of the apostle from their posts, and appointed to them young men of his own family, namely, the Bani Ommyah. Furthermore, he drew the line of oblivion over the circumstances of Merwân B. Alhukum B. Ala´ass, and recalled him to Madinah, although his holy and prophetic lordship—u. w. bl.—had expelled him with his children from the city on account of his rudeness, A’bu Bakr driving him one station further, and O’mar likewise. He also gave a daughter of his in marriage to Merwân B. Alhukum, and enrolled another upon the string of the wives of his brother Hâreth B. Alhukum, taking a great deal of money from the public treasury and bestowing it upon them. He also crowned the expectations of Merwân by giving him a share in the fifth part of the booty of Africa, and appointing him his wazir.—He ordered the people to use one copy of the Qurân, which had been compiled at his behest, and to burn all others which they were reading in various dialects, and accusing each other of infidelity in consequence.—He held full prayers in Menâ, allowed Abu Dhar to be expelled, and however much people complained of certain officials, he would not remove them.—The wickedness of Merwân impeded many of the nobles and grandees, such as A’li the Prince of the Faithful, and Ebn A’bbâs, and Ttolhah, and Zobeyr from attending at the residence of the Khalifate as in former times; and this news having spread far and wide in the country, encouraged the opponents to such a degree that they sent messages round to the effect that all desirous to wage war for the religion ought to betake themselves to Madinah. When O’thmân obtained cognizance of these rebellious intentions, he summoned Moa’wiah, and A’bdullah B. A´amer, and A’bdullah B. Sa’d Abu Sarj, and Sa’d B. Ala´ass to Madinah, whereon they, having appointed lieutenants to govern Syria, Bossrah, Egypt and Kûfah, betook themselves to the residence of the Khalifate. O’thmân, having consulted the just-named Amirs on the manner of putting a stop to the efforts of the opponents and rebels, they arrived at the conclusion that everyone should return to his own province and do his utmost to coerce and annihilate the rebels, while O’thmân himself would undertake to keep the population of Madinah in order. On that occasion Moa’wiah had an interview with Ka’bu-l-akhbâr, in which he said: ‘I apprehend that the foes will suddenly lay hands on O’thmân and will kill him.’ Ka’b replied: ‘Such an event would be irremediable, but depends upon fate.’ Moa’wiah continued: ‘Would that I knew who will govern the Musalmâns after O’thmân, so that I might pay him homage!’ Ka’b said: ‘The choice will be in thy hands, but after a great deal of bloodshed.’ These words of Ka’b raised the wish for dominion in the mind of Moa’wiah, who had heretofore not considered himself worthy of this high dignity. When Moa’wiah was on the point of returning, he said to O’thmân: ‘Foes have risen in all directions; they are bent on thy destruction, and thy mind is much embarrassed how to coerce them; it would be proper for thee to depart to Syria, because thou hast numerous adherents in that country.’ O’thmân replied: ‘Allah forbid that I should separate from the exalted pulpit and from the sacred mausoleum of the apostle of God—u. w. bl.’
The liver may be full of pain, the heart full of blood;
Thou art life, how can I exist one moment without thee?
Moa’wiah continued: ‘If thou wilt permit, I shall send an army to encamp around Madinah and to guard thee.’ O’thmân replied: ‘In this manner most of the fifth and of the booty would have to be spent on it, while the neighbours of the apostle—u. w. bl.—would be tried by the calamity of penury.’ Moa’wiah said: ‘O’thmân, be on thy guard of the stratagems of foes, because thy staying in the land of Yathreb [i.e., Madinah] is fraught with calamities.’ O’thmân replied: I shall patiently bear any calamity or reverse of fortune. I prefer the future to the present life, and I consider my nearness to the favourite of the Lord of worlds of more value than the whole universe.’
Then all the Amirs returned to their posts, and, as has already been narrated, the people of Kûfah would not allow Sa’d B. Woqqâss to govern them. It is related that when the misdemeanour of the agents of O’thmân had reached its utmost bounds, the people lengthened the tongue of blame and disapproval against O’thmân, many of them also discussing the subject with A’li the Commander of the Faithful, who thereon had an interview with O’thmân, and said: ‘O father of A’mru, the people are uttering such and such sentiments about thy officials. I swear by God that I do not know what to say to thee, because whatever I know of probity and dishonesty, or of justice and tyranny, is also known to thyself. Our ears and intellects have for years been adorned by listening to the salutary conversations of his lordship the prince of the righteous, so that neither Abu Quhâfah nor Ebn Khattâb enjoyed greater familiarity than thyself with his lordship the apostle. It is known to thee that on the day of reckoning the just Emâm will be the most excellent who walks on the path of rectitude, directs others to the straight road, revives abandoned ordinances and promulges honesty; and the worst of creatures in the sight of God the Most High and Glorious will be the unjust Emâm, who, having strayed from the right path, throws others into the desert of aberration, neglects well-known ordinances, and revives abandoned superstitions. I fear thou wilt be slain by turbulent and rebellious men, and that the sword will not be taken off from this nation till the day of the resurrection.’ O’thmân replied: ‘O father of Hasan, if thou wert in my position I would never blame thee, and if thou wert to disregard the bonds of consanguinity I would not reproach thee. Thou art aware that O’mar had appointed Moghyrah B. Sha’bah, whose acts are known, to a governorship, and had entrusted Moa’wiah with the administration of Syria; and although I, considering our relationship, have made A’bdullah B. A´amer Governor of Bossrah, and have left Moa’wiah in his post, what fault have I committed thereby?’ A’li the Commander of the Faithful replied: ‘When O’mar heard of the least reprehensible act of an official he removed him and punished him to the utmost, whereas thou art remiss and tardy in this matter. Moa’wiah and all the officials of O’mar feared him more than his own slaves feared him.’ Some allege that A’li also said: ‘O’mar put a bridle in the nose of everyone whom he appointed to a governorship, whereas thou hast lengthened his rope’ [i.e., given him more power]. After this interview the Commander of the Faithful returned to his domicile, and O’thmân, leaving his own, ordered the people to assemble, whereon he addressed them reproachfully, saying: ‘I have heard certain reports concerning you, and you have ere this uttered similar disparaging words about O’mar. He was a strict man, and kept your heads down by punishments, whereas I deal kindly with you. This has encouraged you to such an extent that you have spoken improper words about me. It will now be suitable for you that, restraining your hands from the skirts of my honour, you withdraw your tongues into the palate of silence, that you may enjoy safety.’ After that Merwân B. Hukum threatened them with capital punishment and bloodshed, but O’thmân prohibited him from giving vent to such expressions.