↑[1] . It is no secret that some of the Umayyad rulers were inclined toward the People of the Book. As for the inclination of Umar and Uthman toward them, it is attested to by many reports indicating that they would refer to them, ask them questions, and rely on their statements. For example, it has been narrated that Umar used to sit with Ka‘b al-Ahbar and seek knowledge from him (see Hilyat al-Awliya’ Wa Tabaqat al-Asfiya’ by Abu Nu‘aym al-Asbahani, vol. 5, pp. 365, 368, 371). Umar once said to him: “I adjure you by Allah, O Ka‘b! Do you find me to be a caliph or a king?” Ka‘b replied: “I bear witness that you are a caliph, not a king.” Umar asked: “And how is that?” He replied: “I find you mentioned in the Book of Allah.” Umar said: “Do you find me mentioned by name?” Ka‘b said: “No, but by your description.” (al-Fitan by ibn Hammad, vol. 1, pp. 101 and 102). It has been stated in another narration: “Umar sent to Ka‘b and said to him: ‘O Ka‘b! How do you find my description?’ He said: ‘A caliph, a horn of iron, who does not fear the blame of any blamer in the way of Allah; then a caliph whose people kill him unjustly; and thereafter tribulation will befall.’” (al-Ahad Wa al-Muthani by ibn Abi Asim, vol. 1, p. 126; al-Mu‘jam al-Kabir by al-Tabarani, vol. 1, p. 84)—and in another narration: “A man from the People of the Book came to Umar and said: ‘Peace be upon you, O King of the Arabs.’ So Umar said: ‘Do you find him described that way in your Book?! Do you not find the Prophet first, then the caliph, then Amir al-Mu’minin, and after that the kings?’ The man said: ‘Yes, yes.’” (al-Fitan by ibn Hammad, vol. 1, p. 103; Musannaf of ibn Abi Shaybah, vol. 7, p. 529)—and in another narration: “He asked one of the bishops who would succeed him. The bishop said: ‘A man who is not bad; he prefers his relatives.’ Umar then said: ‘May Allah have mercy on Uthman. May Allah have mercy on Uthman.’” (al-Fitan by Ibn Hammad, vol. 1, p. 126). It has also been narrated: “While Abu Dharr was at the gate of Uthman and was not permitted to enter, a man from Quraysh passed by him and said: ‘O Abu Dharr! Why are you sitting here?’ He replied: ‘These people refuse to allow me in.’ The man then went inside and said: ‘O Amir al-Mu’minin! Why is Abu Dharr at the gate and not permitted to enter?’ Uthman then ordered that he be allowed in. He came and sat beside the people while the inheritance of Abd al-Rahman ibn Awf was being distributed. Uthman said to Ka‘b al-Ahbar, while seeking his opinion: ‘O Abu Ishaq! Tell me, if Zakat is paid on wealth, should the owner be concerned about any liability for it?’ He said: ‘No.’ Abu Dharr then stood up, holding his staff, and struck it between Ka‘b’s ears. Then he said: ‘O son of the Jewish woman! Do you claim that nothing is due from his wealth except Zakat, while Allah Almighty says: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [“They prefer (others) over themselves, even though they are in need of it.” (Al-Hashr/9)]?’ Uthman then said to the man from Quraysh: ‘We dislike permitting Abu Dharr because of what you saw.’” (al-Amwal by ibn Zanjawayh, vol. 2, p. 788)—and it has been narrated: “One day, Uthman said: ‘Is it permissible for the Imam to take from the public wealth and then, when he becomes solvent, repay it?’ Ka‘b replied: ‘There is nothing wrong with that.’ Abu Dharr then said: ‘O son of the Jewish parents! Are you teaching us our religion?!’—and in another narration, he said: ‘Since when have you become the one to give a fatwa, O son of the Jewish woman?!’—Uthman then said: ‘How much you trouble me, and how obsessed you are with my companions! Go back to where you belong.’” (Ansab al-Ashraf by al-Baladhuri, vol. 5, p. 542; al-Awa’il by al-Askari, p. 192). Uthman then banished him to al-Sham, and later to al-Rabdah! Thus, Ka‘b al-Ahbar was held in high regard during his time, being consulted and issuing fatwas, while Abu Dharr was an outcast and denied any permission!