this impugn either man’s faith or his status as an ally of Allah. Thus, it is established in an authentic report that Usayd ibn Hudayr said to Sa‘d ibn Ubādah in the presence of the Prophet—may Allah bless him and grant him peace:

“You are a hypocrite who argues in defense of the hypocrites.” (1)

Similarly, Umar ibn al-Khattāb—may Allah be pleased with him—said concerning Hātib ibn Abī Balta‘ah:

“Let me, O Messenger of Allah, strike the neck of this hypocrite.”

The Prophet—may Allah bless him and grant him peace—replied:

“He took part in Badr. How do you know? Perhaps Allah looked upon the people of Badr and said, ‘Do as you wish, for I have forgiven you.’” (2)

Umar was superior to Ammār, and Uthmān was superior to Hātib ibn Abī Balta‘ah by many degrees. Umar’s grounds for what he said concerning Hātib were stronger than Ammār’s grounds, [yet despite this] both men (3) are among the people of Paradise. How, then, could Uthmān and Ammār not be among the people of Paradise, even if one said of the other what he said? Moreover, a group of scholars denied that Ammār ever made that statement.

[Response to the Rāfidī’s claim that Uthmān ordered Ibn Masūd to be beaten until he died—may Allah be pleased with them both]

As for his claim (4), “When he assumed power, he beat Ibn Masūd until he died,” this is a lie by the consensus of the scholars. When Uthmān became caliph, he retained Ibn Masūd in his position in Kufa until there occurred on Ibn Masūd’s part [what occurred. Ibn Masūd did not die] (5) as a result of any beating by Uthmān at all.

In sum, if it is said that Uthmān had Ibn Masūd or Ammār beaten, this does not