The day started off decently until I realized that there are more protests. Now it's from the pro-Mursi groups. One might think that these people will eventually get bored, tired, hungry or simply give up. Well, the obviously aren't. The division in this country has been evident for the past four decades but now it's simply out of control.
To understand how the Egyptian mind works one must understand their history. I have mentioned this a few times in previous posts but the history of this place is quite dark at times. I often think and wonder about why these people are the way they are, why are they so unruly, ignorant and so many other words that can only describe a people that are either 'damned' or 'cursed'. Please don't assume I'm talking about the Pharaohs curse, it's not, it's more like God's wrath on a people who have been so disobedient.
The one thing that comes to mind is Uthman Ibn Affan (RA) one of the khulifa al rashidun(guided caliphs). He was one of the companions of the Propeht Muhammed ASW and the third Caliph after the death of the Prophet Muhammed ASW. I my opinion he is one of the greatest men that ever ruled the muslim ummah and possibly on the greatest that ever lived. He is definitely a man everyone should get to know a little better. Here's a litte bit of who he was and a little bit of who Egyptians are. This is not going to be an attack on Egyptians but it's a closer look at the mind of people who are becoming more and more deviant by the minute. Could it be in their DNA? you read, you decide and you come up with your own conclusion
On assuming office, Uthman issued a number of directives to the officials all over the dominions, ordering them to hold fast the laws made by his predecessor Umar. Uthman's realm extended in the west to Morocco, in the east to South east of present day Pakistan, and in the north to Armenia and Azerbaijan. During his caliphate, the first Islamic naval force was established, administrative divisions of the state were revised, and many public projects were expanded and completed.
Uthman sent prominent sahabas ("companions of Muhammad") as his personal deputies to various provinces to scrutinize the conduct of officials and the condition of the people. In total, Uthman ruled for twelve years. The first six years were marked by internal peace and tranquillity, and he remained the most popular Caliph among the Rashidun; but during the second half of his caliphate a rebellion arose.
Uthman had the distinction of working for the expansion of Islam, and he sent the first official Muslim envoy to China in 650. The envoy, headed by Sa`d ibn Abi Waqqas, arrived in the Tang capital, Chang'an, in 651 via the overseas route. The Hui people generally consider this date to be the official founding of Islam in China. The Ancient Record of the Tang Dynasty recorded the historic meeting, in which the envoy greeted Emperor Gaozong of Tang and tried to convert him to Islam. Although the envoy failed to convince the Emperor to embrace Islam, the Emperor allowed him to proselytize in China and ordered the establishment of the first Chinese mosque in the capital to show his respect for the religion. Uthman also sent official Muslim envoys to Sri Lanka.
The coins were of Persian origin, and had an image of the last Persian emperor, Muslim added the sentence Bismillah to it.
Uthman was a shrewd businessman and a successful trader from his youth, which contributed greatly to the Rashidun Empire. Umar had fixed the allowance of the people and on assuming office, Uthman increased it by about 25%. Umar had placed a ban on the sale of lands and the purchase of agricultural lands in conquered territories. Uthman withdrew these restrictions, in view of the fact that the trade could not flourish. Uthman also permitted people to draw loans from the public treasury. Under Umar it had been laid down as a policy that the lands in conquered territories were not to be distributed among the combatants, but were to remain the property of the previous owners. The army felt dissatisfied at this decision, but Umar suppressed the opposition with a strong hand. Uthman followed the policy devised by Umar and there were more conquests, and the revenues from land increased considerably. The army once again raised the demand for the distribution of the lands in conquered territories among the fighting soldiers but Uthman turned down the demand and it favoured the Dhimmis (non-Muslims in Islamic state). In 651, the first Islamic coins were struck during the caliphate of Uthman, these were the Persian dirhams that had an image of the Persian emperor Yazdgerd III with the addition of the Arabic sentence Bismillah (بسم الله) (in the name of Allah). However the first original minting of the Islamic dirham was done in 695 during Umayyad period.
Umar, the predecessor of Uthman was very strict in the use of money from the public treasury. Apart from the meagre allowance that had been sanctioned in his favour, Umar took no money from the treasury. He did not receive any gifts, nor did he allow any of his family members to accept any gift from any quarter. During the time of Uthman there was some relaxation in such strictness. Uthman did not draw any allowance from the treasury for his personal use, nor did he receive a salary, he was a wealthy man with sufficient resources of his own, but unlike Umar, Uthman accepted gifts and allowed his family members to accept gifts from certain quarters. Uthman honestly felt that he had the right to utilize the public funds according to his best judgment, and no one criticized him for that. The economic reforms introduced by Uthman had far reaching effects; Muslims as well as non-Muslims of the Rashidun Empire enjoyed an economically prosperous life during his reign.
Under Uthman the people became economically more prosperous, and they invested their money in the construction of buildings. Many new and larger buildings were constructed throughout the empire. During the caliphate of Uthman as many as five thousand new mosques were constructed. Uthman enlarged, extended, and embellished the Al-Masjid al-Nabawi at Medina and the Kaaba as well. With the expansion of the army, the cantonments were extended and enlarged, more barracks were constructed for the soldiers and stables for the cavalry were extended. Uthman provided separate pastures for state camels.
During the caliphate of Uthman, guest houses were provided in main cities to provide comfort to the merchants coming from faraway places. More and more markets were constructed and Uthman appointed Market Officers to look after them. In Iraq, Egypt and Persia numerous canals were dug, which stimulated agricultural development. In the cities, particular attention was directed towards the provision of the water supply. In Medina, a number of wells were dug to provide drinking water for the people and in Mecca the water supply was also improved. Water was brought to Kufa and Basra by canals. Shuaibia was the port for Mecca but it was inconvenient, so Uthman selected Jeddah as the site of the new seaport, and a new port was built there. Uthman also reformed the police departments in cities.
In his testament, Umar had instructed his successor not to make any change in the administrative set up for one year after his death. For one year Uthman maintained the pattern of political administration as it stood under Umar, later making some amendments.
Under Umar, Egypt was divided into two provinces, Upper and Lower Egypt. Uthman made Egypt one province and created a new province for Efriqya. Under Umar, Syria was divided into two provinces but Uthman made it one province. During Uthman’s reign the empire was divided into twelve provinces. These were:
1.Medina
2.Mecca
3.Yemen
4.Kufa
5.Basra
6.Jazira
7.Faris
8.Azerbaijan
9.Khorasan
10.Syria
11.Egypt
12.Efriqya (lit. "Africa", signifying N. Africa)
The provinces were further divided into districts (more than 100 districts in the empire) and each district or main city had its own Governor, Chief judge and Amil (tax collector). The governors were appointed by Uthman and every appointment was made in writing. At the time of appointment, an instrument of instructions was issued with a view to regulating the conduct of the governors. On assuming office, the governor was required to assemble the people in the main mosque, and read the instrument of instructions before them. Uthman appointed his kinsmen as governors of four provinces: Egypt, Syria, Basra and Kufa. The kindest explanation for this reliance on his kin is that the Rashidun Empire had expanded so far, so fast, that it was becoming extremely difficult to govern, and that Uthman felt that he could trust his own kin not to revolt against him. However Shiah did not see this as prudence; they saw it as nepotism, and an attempt to rule like a king rather than as the first among equals.
Uthman is perhaps best known for forming the committee which produced multiple copies of the text of the Qur'an as it exists today.The reason was that various Muslim centres, like Kufa and Damascus, had begun to develop their own traditions for reciting the Qur'an and writing it down with stylistic differences.
This copy of the Qur'an is believed to be one of the oldest, compiled during Caliph Uthman's reign.
During the time of Uthman, by which time Islam had spread far and wide, differences in reading the Quran in different dialects of Arabic language became obvious. A group of companions, headed by Hudhayfah ibn al-Yaman, who was then stationed in Iraq, came to Uthman and urged him to "save the Muslim ummah before they differ about the Quran" . Uthman obtained the complete manuscript of the Qur'an from Hafsah, one of the wives of the Islamic prophet Muhammad who had been entrusted to keep the manuscript ever since the Qur'an was comprehensively compiled by the first Caliph, Abu Bakr . Uthman then again summoned the leading compiling authority, Zayd ibn Thabit, and some other companions to make copies of the manuscript. Zayd was put in charge of the task. The style of Arabic dialect used was that of the Quraysh tribe to which the Prophet Muhammad belonged. Hence this style was emphasized over all others.
Zayd and his assistants produced several copies of the manuscript of the Qur'an. One of each was sent to every Muslim province with the order that all other Quranic materials, whether fragmentary or complete copies, be destroyed. As such, when the standard copies were made widely available to the Muslim community everywhere, then all other material was burnt voluntarily by the Muslim community themselves. The annihilation of these extra-Qur'anic documents remained essential in order to eradicate scriptural incongruities, contradictions of consequence or differences in the dialect from the customary text of the Qur'an. The Caliph Uthman kept a copy for himself and returned the original manuscript to Hafsah.
While Shi'a and Sunni accept the same sacred text, the Qur'an, some claim that Shi'a dispute the current version, i.e. they add two additional surahs known as al-Nurayn and al-Wilaya.Nonetheless, Shi'as claim that they are falsely accused of this, as they believe, like Sunnis, that the Qur'an has never been changed and it is with reference from sunni hadeeth books that this inference is drawn not only by uninformed shias but sunnis too.
Islamic empire expanded at unprecedented rate under Caliph Umar, following the death of Caliph Umar, almost whole of the former Sassanid empire's territory rebelled from time to time until 650, when the last Sassanid emperor was assassinated. Caliph Uthman thus directed several military expeditions to crush rebellion and re-capture the Persia and their vassal states. The main rebellion was in the Persian provinces of Armenia, Azerbaijan, Fars, Sistan, Tabaristan, Khorasan, and Makran. These provinces were across present days Pakistan, Iran, Afghanistan, Azerbaijan, Dagestan, Turkmenistan and Armenia. In addition to these provinces several other territories were also subdued in the region. After the death of Caliph Umar, Byzantine emperor Constantine III launched an attack but was repulsed, due to which Uthman ordered annual raids in Anatolia to cut off the power of Byzantine. From 647 to 651 major offensives were launched in Cappadocia, Caesarea Mazaca, Cilicia and Isauria in 650–651 forced the Byzantine emperor Constans II to enter into negotiations The truce that followed made it possible for Constans II to hold on to the western portions of Armenia. A naval force was built and island of Cyprus was captured in 649 followed by the capture of Crete and Rhodes. After a naval victory against Byzantine fleet a part of Sicily was also captured. In 654–655 Uthman ordered for the preparation of an expedition to capture Constantinopole, it was about to be launched when Uthman was murdered. North Africa was invaded in 647 and Byzantine Exarchate of Africa which had declared its independence under its King Gregory the Patrician was annexed. Nubia was invaded in 652 and its capital Dongola was sacked. Though battle remained inconclusive and a peace offer from Nubian King was accepted according to which no party will any aggressive moves against each other. In 652–653 the Iberian Peninsula was invaded and its coastal areas were captured, before further expansion could be made Caliph was murdered and forces were pulled back from Iberia and north Africa during Muslim civil war.
According to Muslim sources, unlike his predecessor, Umar, who maintained discipline with a stern hand, Uthman was less rigorous upon his people; he focused more on economic prosperity. Under Uthman, the people became economically more prosperous and on the political plane they came to enjoy a larger degree of freedom. No institutions were devised to channel political activity, and, in the absence of such institutions, the pre-Islamic tribal jealousies and rivalries, which had been suppressed under earlier caliphs, erupted once again. In view of the lenient policies adopted by Uthman, the people took advantage of such liberties, which became a headache for the state, and it culminated in the assassination of Uthman.
According to some contemporary salafi scholars, the foreign powers became nervous at the success of the Muslims under the leadership of Uthman, and now their only hope lay in aiding and abetting subversive movements within the territories of Uthman's caliphate. According to some viewpoints, under such circumstances, leaders like Abdullah Ibn Saba, felt that it was a good opportunity to accomplish their aims of rebellion by starting arguments over religion. However, the figure Abdullah Ibn Saba is believed by many Shia or Sunni Scholars to be an imaginary one created by certain Salafi historians to stir up anti-Shia sentiment.
It is believed that the movement had its links with conquered territories out of Arabian Peninsula. Due to the lack of any particular political department to deal with the growing political agitation in the Islamic state, the political leaders in various towns campaigned against Uthman. Initially, they started with arguments over Uthman's kinsmen, who were governors of Egypt, Bosra and Kufa and they were joined by the companions who supported Ali. The most prominent of these were Muhammad ibn Abi Bakr, who despite being an Umayyad like Uthman, was raised in Ali's house, and Ammar ibn Yasir, who supported the right of Ali to become caliph because of his close relationship with Muhammad. The campaign was also supported by some companions who had a personal grievance with Uthman, like ‘Amr ibn al-’As, also an Ummayad, who was stripped of the governorship of Egypt by Uthman, and Uthman's adopted son, Muhammad bin Abi Hudhaifa, who Uthman had refused to appoint as a governor of any province.
The actual reason for the anti-Uthman movement is disputed among the Shia and Sunni Muslims. Many anonymous letters were written to the leading companions of Muhammad, complaining about the alleged tyranny of Uthman's appointed governors. Moreover, letters were sent to the leaders of public opinion in different provinces concerning the reported mishandling of power by Uthman's family. This contributed to unrest in the empire and finally Uthman had to investigate the matter in an attempt to ascertain the authenticity of the rumours. The movement however exploited differences between the Hashemite (Ali's clan) and Umayyad (Uthman's clan) clans of Quraysh.
Sunni Muslims consider these claims about the governors of Uthman, who achieved much success during their reign, to be untrue, while Sunni Muslims believe this to be a tactic used by seditionists to overthrow the realm of Uthman, by making him lose control over the main provinces of Egypt, Syria, Kufa and Bosra, where Uthman had appointed his own kinsmen for loyalty's sake. On the other hand Shia Muslims suggest that these claims were correct, and Uthman's kinsmen, although they achieved success as governors, failed to lead the people according to the principles of Islam, giving references to various early narrations present in primary sources of Islamic history. Sunni Muslims reject these narrations, on the basis that their authenticity is disputed.
The situation was becoming tense and so the Uthman administration had to investigate the origins and extent of anti-government propaganda and its aims. Some time around 654, Uthman called all the governors of his 12 provinces to Medina to discuss the problem. In this Council of Governors, Uthman directed the governors that they should adopt all the expedients they had suggested, according to local circumstances. Later, in the Majlis al Shurah (council of ministry), it was suggested to Uthman that reliable agents should be sent to various provinces to investigate the matter and report about the sources of such rumours. Uthman accordingly sent his agents to the main provinces, Muhammad ibn Maslamah was sent to Kufa; Usama ibn Zayd was sent to Basra; Ammar ibn Yasir was sent to Egypt, while `Abd Allah ibn Umar was sent to Syria. The emissaries who had been sent to Kufa, Basra, and Syria submitted their reports to Uthman, that all was well in Kufa, Basra and Syria. The people were satisfied with the administration, and they had no legitimate grievance against it. Some individuals in various locations had some personal grievances of minor character, with which the people at large were not concerned. Ammar ibn Yasir, the emissary to Egypt, however, did not return to Medina. The rebels had carried on with their propaganda in favour of the Caliphate of Ali. Ammar ibn Yasir had been affiliated with Ali; he left Uthman, and instead joined the opposition in Egypt(notice how Egypt always opposes-never agrees). Abdullah ibn Saad, the governor of Egypt, reported about the activities of the opposition in Egypt. He wanted to take action against Muhammad ibn Abi Bakr (foster son of Ali), Muhammad bin Abi Hudhaifa (adopted son of Uthman) and Ammar ibn Yasir.However, Uthman did not want Abdullah ibn Saad to be harsh against them because he held them in high regard. After the Egyptian emissary's failure(and will continue to fail as these people are unruly), Uthman looked for further developments in Egypt.
In 655, Uthman directed the people who had any grievance against the administration to assemble at Mecca for the Hajj. He promised them that all their legitimate grievances would be redressed. He directed the governors and the "Amils" throughout the empire to come to Mecca on the occasion of the Hajj. In response to the call of Uthman, the opposition came in large delegations from various cities to present their grievances before the gathering.
Uthman addressed the people and gave a long explanation of the criticism about himself and his administration and then said: "I have had my say. Now I am prepared to listen to you. If any one of you has any legitimate grievance against me or my Government you are free to give expression to such grievance, and I assure you that, I will do my best to redress such grievance."
The rebels realized that the people in Mecca supported the defence offered by Uthman and were not in the mood to listen to them. That was a great psychological victory for Uthman. It is said, according to Sunni Muslim accounts, that before returning to Syria, the governor Muawiyah, Uthman’s cousin, suggested Uthman should come with him to Syria as the atmosphere there was peaceful. Uthman rejected his offer, saying that he didn't want to leave the city of Muhammad (referring to Medina). Muawiyah then suggested that he be allowed to send a strong force from Syria to Medina to guard Uthman against any possible attempt by rebels to harm him. Uthman rejected it too, saying that the Syrian forces in Medina would be an incitement to civil war, and he could not be party to such a move.
After the Hajj of 655 things remained quiet for some time. With the dawn of the year 656, Medina, the capital city of Uthman, became a hotbed of intrigue and unrest. Muhammad ibn Abi Bakr returned to Medina from Egypt, and assisted in leading a campaign against the Caliphate of Uthman.
When the crisis deepened in Medina, Uthman addressed the congregation in the Masjid-e-Nabawi and gave an explanation and rebuttal of all the claims against him. The general public was again satisfied with Uthman. He had hoped that after his speech in which he had explained his position, and offered full defence for his actions, the allegedly false propaganda against him would cease.
Armed revolt against(notice how the same words are used still to this day but only the name of the one they are revolting against changes) Uthman
The politics of Egypt played the major role in the propaganda war against the caliphate, so Uthman summoned Abdullah ibn Saad, the governor of Egypt, to Medina to consult with him as to the course of action that should be adopted. Abdullah ibn Saad came to Medina, leaving the affairs of Egypt to his deputy, and in his absence, Muhammad bin Abi Hudhaifa staged a coup d'état and took power. On hearing of the revolt in Egypt, Abdullah hastened back but Uthman was not in a position to offer him any military assistance and, accordingly, Abdullah ibn Saad failed to recapture his power.
In middle of 656, Uthman’s governor of Kufa, Abu-Musa al-Asha'ari, was unable to control the province. In Basra the governor, Abdullah ibn Aamir, left for Hajj, and in his absence the affairs of the province fell into a state of confusion. The three main provinces of Egypt (which was already the center of the dissident movement), Kufa, and Basra became essentially independent from the Caliphate of Uthman, and became the center of revolt.
From Egypt a contingent of about 1,000 people were sent to Medina, with instructions to assassinate Uthman and overthrow the government. Similar contingents marched from Kufa and Basra to Medina.They sent their representatives to Medina to contact the leaders of public opinion. The representatives of the contingent from Egypt waited on Ali, and offered him the Caliphate in succession to Uthman, which Ali turned down. The representatives of the contingent from Kufa waited on Al-Zubayr, while the representatives of the contingent from Basra waited on Talhah, and offered them their allegiance as the next Caliph, which were both turned down. In proposing alternatives to Uthman as Caliph, the rebels neutralized the bulk of public opinion in Medina and Uthman's faction could no longer offer a united front. Uthman had the active support of the Umayyads, and a few other people in Medina,but the rest of the people of Medina chose to be neutral and help neither side.
The situation in Medina was a big gain for the rebels. When they felt satisfied that the people of Medina would not offer them any resistance, they entered the city of Medina and laid siege to the house of Uthman, essentially taking it over but not confining the Caliph. The rebels declared that no harm from them would come to any person who choose not to resist them. Uthman strongly instructed his supporters to refrain from violence but his various servants (about 40 of them) appealed for permission to fight against the rebels, along with a thousand other citizens of Medina. Uthman, who was a wealthy man even from the days before Islam, freed all 40 of his slaves and ordered them to stay away from the civil war between the Muslims.
The early stage of the siege of Uthman’s house was not severe, the rebels merely hovered around the house and did not place any restrictions on him. Uthman went to the Al-Masjid al-Nabawi as usual, and led the prayers. The rebels offered prayers under the leadership of Uthman. While Uthman addressed the people in the Al-Masjid al-Nabawi he was criticized by opponents. At this the supporters of Uthman took up cudgels on his behalf. Tempers flared up on both sides, hot words were exchanged between the parties, and that led to the pelting of stones at one another. One of the stones hit Uthman, he fell unconscious and was carried to his house, still unconscious.
The proceedings in the mosque showed that most of the people of Medina (or at least those in the mosque) preferred not to fight, but to watch developments. When the rebels felt that the people of Medina were not likely to offer active support to Uthman, they changed their strategy, and tightened the siege of the house of Uthman, thus confining Uthman to his home. Uthman was denied the freedom to move about and was not allowed to go to the mosque.
As the days passed, the rebels intensified their pressure against Uthman.They forbade the entry of any food or provisions, and later water as well, into his house, even turning down a few widows of Muhammad. Ramlah bint Abi-Sufyan, a widow of Muhammad, came to see Uthman and brought some water and provisions for him but she was not allowed to enter. Another widow of Muhammad, and the daughter of the late Caliph Abu Bakr, Aisha, made a similar attempt, and she was also prevailed upon by the rebels to go back.
With the departure of the pilgrims from Medina to Mecca, the hands of the rebels were further strengthened, and as a consequence the crisis deepened further. The rebels understood that after the Hajj, the Muslims gathered at Mecca from all parts of the Muslim world might march to Medina to relieve Uthman. They therefore decided to take action against Uthman before the pilgrimage was over. During the siege, Uthman was asked by his supporters, who outnumbered the rebels, to let them fight against the rebels and rout them. Uthman prevented them in an effort to avoid the bloodshed of Muslim by Muslim. Unfortunately for Uthman, violence occurred anyhow. The gates of the house of Uthman were shut and guarded by the renowned warrior, Abd-Allah ibn al-Zubayr. The sons of Ali, Hasan ibn Ali and Husayn ibn Ali, were also among the guards;while amongst those inciting the people to fight included Aisha, one of the wives of Muhammad. A skirmish erupted between the opponents and the supporters of Uthman at the gate, some anti-Uthman partisans were killed, and the rebels were finally pushed back. Among the supporters of Uthman, Hasan ibn Ali, Marwan and some other people were wounded.
When Uthman came to know of this action he said: No, I do not want to spill the blood of Muslims, to save my own neck.
Finding the gate of Uthman's house strongly guarded by his supporters, the rebels climbed the back wall and sneaked inside, leaving the guards on the gate unaware of what was going on inside. The rebels entered his room and struck blows at his head. Naila, the wife of Uthman, threw herself on his body to protect him.
It is believed that this Qur'an, present at museum in Toshkent, has the blood spots of Uthman.
Raising her hand to protect him she had her fingers chopped off and was pushed aside, and further blows were struck until he was dead. The supporters of Uthman then counterattacked the assassins and, in turn, killed them. There was further fighting between the rebels and the supporters of Uthman, with casualties on both sides, after which the rebels looted the house.
The rioters wanted to mutilate his body and were keen that he be denied burial. When some of the rioters came forward to mutilate the body of Uthman, his two widows, Nailah and Ramlah bint Sheibah, covered him, and raised loud cries which deterred the rioters. The rebels left the house and the supporters of Uthman at gate hearing it, entered, but it was too late.
Thereafter the rioters maintained a presence round the house in order to prevent the dead body from being carried to the graveyard.
Uthman was assassinated on the 18 Dhul Haj.
After the body of Uthman had been in the house for three days, Naila, Uthman's wife, approached some of his supporters to help in his burial, but only about a dozen people responded. These included Marwan, Zayd ibn Thabit, 'Huwatib bin Alfarah, Jabir bin Muta'am, Abu Jahm bin Hudaifa, Hakim bin Hazam and Niyar bin Mukarram.The body was lifted at dusk, and because of the blockade, no coffin could be procured. The body was not washed, as Islamic teaching states that martyrs' bodies are not supposed to be washed before burial. Thus Uthman was carried to the graveyard in the clothes that he was wearing at the time of his assassination.
His body was buried by Hassan, Hussein, Ali and others however some people reject that Ali attended the funeral Naila followed the funeral with a lamp, but in order to maintain secrecy the lamp had to be extinguished. Naila was accompanied by some women including Ayesha, Uthman's daughter.
The body was carried to Jannat al-Baqi, the Muslim graveyard.
It appears that some people gathered there, and they resisted the burial of Uthman in the graveyard of the Muslims. The supporters of Uthman insisted that the body should be buried in Jannat al-Baqi. They later buried him in the Jewish graveyard behind Jannat al-Baqi. Some decades later, the Umayyad rulers demolished the wall separating the two cemeteries and merged the Jewish cemetery into the Muslim one to ensure that his tomb was now inside a Muslim cemetery.
The funeral prayers were led by Jabir bin Muta'am, and the dead body was lowered into the grave without much of a ceremony. After burial, Naila the widow of Uthman and Aisha the daughter of Uthman wanted to speak, but they were advised to remain quiet due to possible danger from the rioters.
This was a man that was devoted to peace and prosperity, not the lies that the Egyptians spread about him that to this day you may on occasion hear someone repeat out of ignorance. These people are cold hearted, malicious liars and so conveniently leave this part of history out of history books. Why is that? are they ashamed? No, they simply pretend that if isn't taught then everyone will forget it. Well, there are other history books out there and the truth never dies.
This would be one of my guesses as to why these people seem to have a wrath of God on them. there's no other explanation as to why on earth these people are such degenerates.
If you're wondering why I'm sharing all of this then the answer is simply that I want to know who these people are and the more I research the history the more it all makes sense. These people need to ruled with an 'iron fist' otherwise you will continue to have protests, revolutions, instability and insanity. these people are clinically insane. there is no other term for it.
