Hazrat ‘Uthman b. Sa’eed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Minor Occultation (غيبتِ صغري). The renowned Shiite scholar, Shaikh Muhammad b. Hasan at-Tusi (r.a.) records in his illustrious book, ‘Ghaibat’ “Among the companions that the infallible Imams (a.s.) considered as virtuous and pious was Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.). Imam Ali Naqi al-Hadi (a.s.) and Imam Hasan al-Askari (a.s.) have spoken highly of him and he was their most trusted companion.’[1][18]
His Name And Title
‘Uthman was his name and his father Sa’eed. His name in Rijaal al-Kashi is recorded as ‘Hafs b. Amr’, but other scholars of Ilm al-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as ‘Uthman b. Sa’eed.
He has been attributed with 2 agnomens (Kuniyyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather’s name was Amr. He was called Abu Muhammad because of his son Muhammad.
In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Bihar al-Anwar, he is referred to as Abu Muhammad.
Among Shias Hazrat ‘Uthman b. Sa’eed (r.a.) is known by four titles.
1. Saman / Zayyat (Oil Vendor)
Hazrat ‘Uthman b. Sa’eed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas.
He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan al-Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan al-Askari (a.s.).[2][19]
To keep his position of deputyship secret, he used to supply oil and other goods to the army.[3][20]
2. Asadi
He was a member of the Bani Asad clan and was therefore also famous as ‘Asadi’.
3. al-Askari
He used to reside in Samarra, in a place called ‘Askar’ which implies a military cantonement.
4. Amri
Scholars are unanimous that ‘Amri’ was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan Shaikh at-Tusi (r.a.) has explained,
‘First of all he was referred to as Amri due to his grandfather whose name was ‘Amr’. Some scholars have recorded that Imam Hasan al-Askari (a.s.) did not like that the names ‘Uthman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered ‘Uthman to change his Kuniyyat from Abu Amr to Amri.[4][21]
‘Uthman was his name and his father Sa’eed. His name in Rijaal al-Kashi is recorded as ‘Hafs b. Amr’, but other scholars of Ilm al-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as ‘Uthman b. Sa’eed.
He has been attributed with 2 agnomens (Kuniyyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather’s name was Amr. He was called Abu Muhammad because of his son Muhammad.
In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Bihar al-Anwar, he is referred to as Abu Muhammad.
Among Shias Hazrat ‘Uthman b. Sa’eed (r.a.) is known by four titles.
1. Saman / Zayyat (Oil Vendor)
Hazrat ‘Uthman b. Sa’eed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas.
He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan al-Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan al-Askari (a.s.).[2][19]
To keep his position of deputyship secret, he used to supply oil and other goods to the army.[3][20]
2. Asadi
He was a member of the Bani Asad clan and was therefore also famous as ‘Asadi’.
3. al-Askari
He used to reside in Samarra, in a place called ‘Askar’ which implies a military cantonement.
4. Amri
Scholars are unanimous that ‘Amri’ was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan Shaikh at-Tusi (r.a.) has explained,
‘First of all he was referred to as Amri due to his grandfather whose name was ‘Amr’. Some scholars have recorded that Imam Hasan al-Askari (a.s.) did not like that the names ‘Uthman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered ‘Uthman to change his Kuniyyat from Abu Amr to Amri.[4][21]
Special Deputy of Three Imams (a.s.)
Shaikh at-Tusi (r.a.) records that at the tender age of 11 years, Hazrat ‘Uthman b. Sa’eed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh at-Tusi (r.a.) has discussed the companions of Imam Hasan al-Askari (a.s.) in detail. While mentioning about Hazrat ‘Uthman b. Sa’eed (r.a.), he says, “He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam’s (a.s.) special deputy.” The statement of Shaikh at-Tusi (r.a.) makes it clear that he was deputy of three Imams (a.s.).
He further records that he was also a special deputy of Imam az-Zaman (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibn Dawood al-Hilli in his Rijaal, Marhoom al-Qahyaai in his Majmaul Rijaal and Sayyid Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos al-Rijaal, Mojam-o-Rijaalil Hadis.[5][22]
Shaikh at-Tusi (r.a.) records that at the tender age of 11 years, Hazrat ‘Uthman b. Sa’eed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh at-Tusi (r.a.) has discussed the companions of Imam Hasan al-Askari (a.s.) in detail. While mentioning about Hazrat ‘Uthman b. Sa’eed (r.a.), he says, “He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam’s (a.s.) special deputy.” The statement of Shaikh at-Tusi (r.a.) makes it clear that he was deputy of three Imams (a.s.).
He further records that he was also a special deputy of Imam az-Zaman (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibn Dawood al-Hilli in his Rijaal, Marhoom al-Qahyaai in his Majmaul Rijaal and Sayyid Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos al-Rijaal, Mojam-o-Rijaalil Hadis.[5][22]
Note
Dr. Jasim Husain in his ‘Tarikh al-Siyaasi al-Ghaibat al-Imam al-Dawazdahum (a.t.f.s.)’ has reported that Hazrat ‘Uthman b. Sa’eed (r.a.) was among the companions of Abu Ja’far al-Saani Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibn Shahr al-Aashub in ‘Manaaqib al-Abi Talib (a.s.)’, Shaikh Abbas Qummi (r.a.) in Safinatul Behar and Allamah al-Hilli (r.a.) have recounted this fact.
Ali Ghaffarzadeh in his ‘Pazoohashi Piraamun -e-Zindagani Nuwwab-e-Khaas e-Imam -e-Zaman (a.t.f.s.)’ has rejected the fact that Hazrat ‘Uthman b. Sa’eed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, ‘Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Minor Occultation (غيبتِ صغري) will know that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.’
After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a companion of Imam Jawad (a.s.).
i. Hajj Muhammad Ardabili (r.a.) in his book ‘Jaameul Ruwaat’
ii. Shaikh Abdullah Mamqaani (r.a.) in ‘Tanqeehul Maqaal’
iii. Allamah Shustari (r.a.) in ‘Qaamoosul Rijaal’
iv. Ayatullah al-Uzma al-Khu’i (r.a.) in ‘Mojamul Rijaal’
After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat ‘Uthman b. Sa’eed (r.a.) was not among the companions of Imam Jawad (a.s.).[6][23]
It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.
Dr. Jasim Husain in his ‘Tarikh al-Siyaasi al-Ghaibat al-Imam al-Dawazdahum (a.t.f.s.)’ has reported that Hazrat ‘Uthman b. Sa’eed (r.a.) was among the companions of Abu Ja’far al-Saani Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibn Shahr al-Aashub in ‘Manaaqib al-Abi Talib (a.s.)’, Shaikh Abbas Qummi (r.a.) in Safinatul Behar and Allamah al-Hilli (r.a.) have recounted this fact.
Ali Ghaffarzadeh in his ‘Pazoohashi Piraamun -e-Zindagani Nuwwab-e-Khaas e-Imam -e-Zaman (a.t.f.s.)’ has rejected the fact that Hazrat ‘Uthman b. Sa’eed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, ‘Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Minor Occultation (غيبتِ صغري) will know that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.’
After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a companion of Imam Jawad (a.s.).
i. Hajj Muhammad Ardabili (r.a.) in his book ‘Jaameul Ruwaat’
ii. Shaikh Abdullah Mamqaani (r.a.) in ‘Tanqeehul Maqaal’
iii. Allamah Shustari (r.a.) in ‘Qaamoosul Rijaal’
iv. Ayatullah al-Uzma al-Khu’i (r.a.) in ‘Mojamul Rijaal’
After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat ‘Uthman b. Sa’eed (r.a.) was not among the companions of Imam Jawad (a.s.).[6][23]
It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.
His (r.a.) Status in the Words of Imams (a.s.)
Ahmed b. Ishaaq Qummi (r.a.) narrates, ‘I was in the presence of Imam Ali Naqi al-Hadi (a.s.). I said, ‘O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?’ Imam (a.s.) informed me,
Ahmed b. Ishaaq Qummi (r.a.) narrates, ‘I was in the presence of Imam Ali Naqi al-Hadi (a.s.). I said, ‘O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?’ Imam (a.s.) informed me,
هٰذَا اَبُوْ عَمْرو الثِّقَةُ الْاَمينُ مٰا قَالَه لَكُم فَعَنّى يَقُولُهُ ، وَمٰا اَدّاهُ اِلَيْكُمْ فَعنّى يُوٴَدِّيْهِ 
‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.’[7][24]
Imam’s (a.s.) narration in favour of Hazrat ‘Uthman b. Sa’eed (r.a.) underlines the level of Imam’s (a.s.) trust and confidence in him. Moreover, it underscores another important fact - Hazrat ‘Uthman b. Sa’eed (r.a.) performed some critical duties i.e. to convey Imam’s (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.
After Imam Hadi’s (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan al-Askari (a.s.) and repeated his previous query who responded thus:
هٰذا ابوعَمرو الثقةُ الْاَمِيْنُ المَاضى وثقتِى فى المَحيَا وَالْمَمَاتِ فَمَا قَالَهُ لَكم فَعَنِّى يقُولُهُ وَمٰا اَدَّىٰ اليْكم فَعَنِّى يُوٴدِّيْهِ ‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.’[8][25]
Deputyship of Imam az-Zaman (a.t.f.s.)
Imam Hasan al-Askari (a.s.) appointed Hazrat ‘Uthman b. Sa’eed (r.a.) as the first special deputy of Imam az-Zaman (a.t.f.s.) in the presence of 40 Shias.
Some Shias like Ja’far b. Muhammad b. Malik al-Fazari, Ali b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b. Ayyub b. Nuh have all narrated that they approached Imam Hasan al-Askari (a.s.) specifically to inquire from him about his successor. They recount, “In addition to us, there were 40 other people who were present with Imam (a.s.).
Then Hazrat ‘Uthman b. Sa’eed (r.a.) rose and asked Imam Hasan al-Askari (a.s.), “O son of Allah’s Apostle! We wish to ask you a question of which we are sure you are aware.” Imam (a.s.) replied, “O ‘Uthman, be seated.”
All of a sudden the expression on Imam’s (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. After some time, Imam (a.s.) called out ‘Uthman b. Sa’eed’s (r.a.) name and the latter rose.
Then Imam (a.s.) said, ‘Should I inform you about the reason why you all are here?’ All of us said, ‘O son of Allah’s Apostle! Please inform us.’ Imam (a.s.) revealed, ‘So that you may know who is the Imam after me.’ The members in the assembly replied, ‘Yes. We just saw a young child whose face was beautiful like a part of the moon and looked very similar to you.’
Imam (a.s.) informed, ‘After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from ‘Uthman b. Sa’eed (r.a.).
Imam Hasan al-Askari (a.s.) appointed Hazrat ‘Uthman b. Sa’eed (r.a.) as the first special deputy of Imam az-Zaman (a.t.f.s.) in the presence of 40 Shias.
Some Shias like Ja’far b. Muhammad b. Malik al-Fazari, Ali b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b. Ayyub b. Nuh have all narrated that they approached Imam Hasan al-Askari (a.s.) specifically to inquire from him about his successor. They recount, “In addition to us, there were 40 other people who were present with Imam (a.s.).
Then Hazrat ‘Uthman b. Sa’eed (r.a.) rose and asked Imam Hasan al-Askari (a.s.), “O son of Allah’s Apostle! We wish to ask you a question of which we are sure you are aware.” Imam (a.s.) replied, “O ‘Uthman, be seated.”
All of a sudden the expression on Imam’s (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. After some time, Imam (a.s.) called out ‘Uthman b. Sa’eed’s (r.a.) name and the latter rose.
Then Imam (a.s.) said, ‘Should I inform you about the reason why you all are here?’ All of us said, ‘O son of Allah’s Apostle! Please inform us.’ Imam (a.s.) revealed, ‘So that you may know who is the Imam after me.’ The members in the assembly replied, ‘Yes. We just saw a young child whose face was beautiful like a part of the moon and looked very similar to you.’
Imam (a.s.) informed, ‘After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from ‘Uthman b. Sa’eed (r.a.).
فَهُوَ خَلِيْفَةُ اِمَامِكُمْ وَالْاَمْرُ اِلَيْهِ ‘He is the deputy of your Imam and deputyship is for him alone.’[9][26]
فكُلُّ مَايُحْمَلُ اِلَيْنَا مِنْ كُلِّ شَئٍى مِن النَّواحِى فَاِلَيْهِ يَصِيْرُ آخِرُ اَمْرِهِ لِيُوصِلَ ذٰلِكَ اِلَيْنَا ‘All the wealth that is collected from various places for us, is first accumulated with ‘Uthman b. Sa’eed (r.a.) so that it reaches us safely.’[10][27]
Imam’s (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies collected money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat ‘Uthman b. Sa’eed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.
The Religious and Political Scenario of the Time
If one casts even a cursory glance at the political and religious scenario at the time of Minor Occultation (غيبتِ صغري), he will appreciate the significance of the deputyship of Hazrat ‘Uthman b. Sa’eed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).
As if the government’s persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam’s (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi (a.t.f.s.), Hazrat ‘Uthman b. Sa’eed (r.a.) played a very important role in this regard.
The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Ja’far ibn Ali Naqi the government’s candidate for the role of Shiite leadership. To challenge Ja’far was a monumental task. On the martyrdom of Imam Hasan al-Askari (a.s.), Ja’far usurped the mantle of Imam’s (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).
Notes:
[18][18] Ghaibat al-Shaikh at-Tusi, pg. 353
[19][19] Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354
[20][20] Rozgar Rehai Az Kaamil al-Sulaiman, vol. 1, pg. 291
[21][21] Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354
[22][22] Pazoohashi Piraamun-e-Zindagani Nuwwab-e-Khaas al-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106
[23][23] Pazoohashi Piraamun, pg. 109-10
[24][24] Bihar al-Anwar, vol. 51, pg. 344
[25][25] Bihar al-Anwar, vol. 51, pg. 344
[26][26] Bihar al-Anwar vol. 51, pg. 346
[27][27] Bihar al-Anwar vol. 50, pg. 323
If one casts even a cursory glance at the political and religious scenario at the time of Minor Occultation (غيبتِ صغري), he will appreciate the significance of the deputyship of Hazrat ‘Uthman b. Sa’eed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).
As if the government’s persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam’s (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi (a.t.f.s.), Hazrat ‘Uthman b. Sa’eed (r.a.) played a very important role in this regard.
The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Ja’far ibn Ali Naqi the government’s candidate for the role of Shiite leadership. To challenge Ja’far was a monumental task. On the martyrdom of Imam Hasan al-Askari (a.s.), Ja’far usurped the mantle of Imam’s (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).
Notes:
[18][18] Ghaibat al-Shaikh at-Tusi, pg. 353
[19][19] Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354
[20][20] Rozgar Rehai Az Kaamil al-Sulaiman, vol. 1, pg. 291
[21][21] Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354
[22][22] Pazoohashi Piraamun-e-Zindagani Nuwwab-e-Khaas al-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106
[23][23] Pazoohashi Piraamun, pg. 109-10
[24][24] Bihar al-Anwar, vol. 51, pg. 344
[25][25] Bihar al-Anwar, vol. 51, pg. 344
[26][26] Bihar al-Anwar vol. 51, pg. 346
[27][27] Bihar al-Anwar vol. 50, pg. 323
Q [1] What is your opinion on Ibrahim ibn Hashim, the father of Ali ibn Ibrahim al-Qummi, as a narrator?
Both of the said persons are considered authentic.
