Glimpses into the life of ‘Uthman ibn ‘Affan

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Glimpses into the life of ‘Uthman ibn ‘Affan

From birth to martyrdom

 

Name and upbringing

He is ‘Uthman ibn ‘Affan ibn Abi al ‘As ibn Umayyah ibn ‘Abdul Shams ibn ‘Abd Manaf ibn Qusayy ibn Kilab.^[1] He is from the Banu Umayyah, one of the tribes of the Quraysh.

He was born in Makkah six years after the Year of the Elephant according to the most authentic view.^[2] He was brought up to have virtuous and honourable character, excellent and praiseworthy conduct.^[3] He was bashful, tremendously modest, chaste in both the self as well as the tongue, and eloquent in nature. A tranquil individual who distanced himself from harming others, he preferred peace and disliked chaos, dispute, and shouting; he would give anything to avoid that, even if it be his life.^[4]

Due to his exceptional character and mannerisms, he won the affection of the Quraysh, such that their love for him was proverbial. In this regard, al Sha’bi states:

 

كان عثمان في قريش محببا يوصون إليه ويعظمونه وإن كانت المرأة من العرب ترقص صبيها وهي تقول

حب قريش عثمان

أحبك والرحمان

‘Uthman was beloved to the Quraysh. They would commend and venerate him, to the extent that an Arab woman would lull her infant saying, “By the Most Merciful, I love you as much as the Quraysh loves ‘Uthman^[5].”^[6]

 

‘Uthman radiya Llahu ‘anhu grew up and remained as modest as ever, even whilst living amongst the polytheist of the Quraysh who were engaged in idolatry. He denounced all the polytheism, idolatry, and vile rituals they practiced.

 

Embracing Islam

‘Uthman radiya Llahu ‘anhu refrained from all the evil pre-Islamic acts. He never fornicated nor killed anyone.^[7] When the Prophet salla Llahu ‘alayhi wa sallam was commanded to call to Allah subhanahu wa ta ‘ala, and Abu Bakr al Siddiq radiya Llahu ‘anhu accepted Islam, he went to ‘Uthman radiya Llahu ‘anhu and invited him to Islam. ‘Uthman radiya Llahu ‘anhu contemplated this invitation in a calm manner, as was his habit when dealing with matters. He found that it is a call to virtue and abandoning vice, a call to monotheism and a caution against polytheism, a call to worship and a warning against heedlessness, a call to virtuous character and a deterrent from evil ways.

Then he looked to his people and found them worshiping idols, consuming carrion, considering things that were clearly prohibited as permissible, like shedding blood etc.^[8] On the other hand, he saw the Prophet Muhammad ibn ‘Abdullah salla Llahu ‘alayhi wa sallam as a truthful and trustworthy individual, known for only good and never known for any evil. He was never known to lie nor was any betrayal ever attributed to him. This very man is calling to the worship of Allah subhanahu wa ta ‘ala alone, the One Who has no partners, to joining of family ties, being good to one’s neighbour, Salah and fasting, and that none should be worshiped except Allah subhanahu wa ta ‘ala.^[9]

‘Uthman radiya Llahu ‘anhu thus accepted Islam at the hand of Abu Bakr al Siddiq radiya Llahu ‘anhu and was from amongst the first individuals to embrace Islam.^[10]

 

Perseverance and Emigration

The disbelievers of Makkah did not spare ‘Uthman radiya Llahu ‘anhu. Rather, they persecuted and punished him together with the early Muslims who accepted Islam. They were hostile towards them, torturing them due to their religion in an attempt to return them to the worship of idols from the worship of Allah subhanahu wa ta ‘ala, and to regard permissible that which is vile. When the Quraysh intensified the torture and punishment upon the Muslims, compelled them, oppressed them, made life difficult for them, and tried to become a barrier between them and their religion,^[11] the Muslims left for Abyssinia. At the forefront were ‘Uthman ibn ‘Affan radiya Llahu ‘anhu and his wife Ruqayyah radiya Llahu ‘anha^[12]—the daughter of the Prophet Muhammad ibn ‘Abdullah salla Llahu ‘alayhi wa sallam. Thus, he was the first from amongst this Ummah to emigrate with his family.^[13]

He fled with his din, leaving behind his homeland as well as his family, to preserve his din and his beliefs. This is a clear indication of his iman, conviction, and his relationship with his Lord and his final abode. He endured the separation from his homeland, losing his commercial headquarters and societal and notable position amongst the people of Makkah, and travelled to an unknown land for Allah subhanahu wa ta ‘ala, not for any worldly business, nor for any financial gain. He did this for the business of the Hereafter, to achieve true success in the gardens of Jannat and for salvation from Jahannam.

Thereafter, when the rumour of the people of Makkah accepting Islam spread and reached those who emigrated to Abyssinia, they set out until they reached close to Makkah. Then the news reached them that what they were told regarding the people of Makkah accepting Islam was false. The Muslims entered Makkah under the protection of some of its inhabitants. From amongst those who returned to Makkah was ‘Uthman ibn ‘Affan radiya Llahu ‘anhu and his wife Ruqayyah radiya Llahu ‘anha.^[14]

‘Uthman radiya Llahu ‘anhu remained in Makkah enduring torment and subjugation at the hands of the people of Makkah. That did not deter him from his religion. When the Prophet salla Llahu ‘alayhi wa sallam together with his Companions radiya Llahu ‘anhum emigrated to Madinah, ‘Uthman radiya Llahu ‘anhu emigrated with them and is thus from among those who migrated twice.^[15]

 

Spending for the sake of Islam

‘Uthman radiya Llahu ‘anhu did not suffice on only carrying out the obligations of Islam, viz. Salah, fasting, and discharging of Zakat. Rather, he offered valuable and precious material for the propagation of Islam and the assistance of the Muslims; he spent much of his wealth during the time of the Prophet salla Llahu ‘alayhi wa sallam in aid of Islam and the Muslims.

An example of this is when the Muhajirin arrived in Madinah, there was no fresh water except for the water of the well called Rumah^[16]; and at that point the Muslims had no wealth. The Prophet salla Llahu ‘alayhi wa sallam announced:

 

من يشتري بئر رومة فيجعل دلوه مع دلاء المسلمين بخير منها في الجنة فاشتراها عثمان من صلب ماله

“Who will purchase the well of Rumah and donate it as a well for the Muslims in exchange for better than it in Paradise?”

‘Uthman radiya Llahu ‘anhu purchased it with his hard-earned money.^[17]

 

Another example of this is his contribution to the Battle of Tabuk. When the Prophet salla Llahu ‘alayhi wa sallam was preparing for the battle, there was a shortfall in the expenditure. The Messenger salla Llahu ‘alayhi wa sallam encouraged the Companions to contribute saying:

 

من جهز جيش العسرة فله الجنة

Whoever prepares the army of difficulty, his reward will be Jannat.

 

When ‘Uthman radiya Llahu ‘anhu, who was well-to-do, heard that, he prepared the army. He came carrying one-thousand gold coins and placed them in the lap of the Prophet salla Llahu ‘alayhi wa sallam who began flipping through the coins with his hand saying:

 

ما ضر ابن عفان ما عمل بعد اليوم يرددها مرارا

“Nothing Ibn ‘Affan does after today will harm him.”

He kept repeating it.^[18]

 

Participation in Jihad

He participated in every expedition with the Prophet salla Llahu ‘alayhi wa sallam and did not remain behind from any battle, except when the Prophet salla Llahu ‘alayhi wa sallam commanded him to remain behind during the Battle of Badr. The Messenger salla Llahu ‘alayhi wa sallam commanded him to remain in Madinah to care^[19] for his ailing wife Ruqayyah radiya Llahu ‘anha, the daughter of the Prophet salla Llahu ‘alayhi wa sallam, and he was allotted a portion of the spoils of war as well as the reward. He fulfilled the command and remained in Madinah, taking care of her. When she passed away^[20] and he left to bury her, the glad tidings of the Muslims’ victory at Badr arrived. When the Prophet salla Llahu ‘alayhi wa sallam returned, he married her sister, Umm Kulthum radiya Llahu ‘anha to ‘Uthman radiya Llahu ‘anhu. He thus received the title, Dhu al Nurayn (the possessor of the two lights).^[21]

 

The Prophet salla Llahu ‘alayhi wa sallam informing ‘Uthman of the fitnah and that he will be upon the truth

The Prophet salla Llahu ‘alayhi wa sallam would time and again inform ‘Uthman radiya Llahu ‘anhu, as well as other Companions radiya Llahu ‘anhum, that a fitnah will occur and that ‘Uthman and his companions would be upon the truth. In addition, he indicated to them that they should follow ‘Uthman radiya Llahu ‘anhu when it occurs.

The Prophet salla Llahu ‘alayhi wa sallam prophesising this tribulation wherein ‘Uthman radiya Llahu ‘anhu would be killed is part of a long list of incidents that he prophesised during his lifetime about that which would occur after his death.^[22] Several of them did occur, and the rest will inevitably occur, even if after a while.

This does not indicate that the Prophet salla Llahu ‘alayhi wa sallam had knowledge of the unseen, for knowledge of the unseen is an attribute of Allah subhanahu wa ta ‘ala, which none of His creation possess. Rather, it is knowledge that Allah subhanahu wa ta ‘ala informed him of and commanded him to explain to the people, just as He commanded him to make clear to the people that he does not have knowledge of the unseen future, and that he has no knowledge of anything unseen except what Allah subhanahu wa ta ‘ala informs him of.^[23]

Regarding this, Allah subhanahu wa ta ‘ala says:

 

قُل لَّآ أَمۡلِكُ لِنَفۡسِي نَفۡعٗا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُۚ وَلَوۡ كُنتُ أَعۡلَمُ ٱلۡغَيۡبَ لَٱسۡتَكۡثَرۡتُ مِنَ ٱلۡخَيۡرِ وَمَا مَسَّنِيَ ٱلسُّوٓءُۚ إِنۡ أَنَا۠ إِلَّا نَذِيرٞ وَبَشِيرٞ لِّقَوۡمٖ يُؤۡمِنُونَ

Say, “I hold not for myself (the power of) benefit or harm, except what Allah subhanahu wa ta ‘ala has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.”^[24]

 

This divine will from Allah subhanahu wa ta ‘ala is inclusive of both angelic as well as human messengers. This is what is understood when Allah subhanahu wa ta ‘ala says:

 

وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ

And they encompass not a thing of His knowledge except for what He wills.^[25]

 

Including Allah’s subhanahu wa ta ‘ala statement:

 

عَٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦٓ أَحَدًا إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٖ

(He is) Knower of the unseen, and He does not disclose His (knowledge of the) unseen to anyone. Except whom He has approved of messengers.^[26]

 

Amongst that which is authentically narrated from the Prophet salla Llahu ‘alayhi wa sallam, regarding the occurrence of the fitnah which would lead to the killing of ‘Uthman radiya Llahu ‘anhu, is what was narrated by ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma who says:

 

ذكر رسول الله فتنة فمر رجل فقال يقتل فيها هذا المقنع يومئذ وقال فنظرت فإذا هو عثمان بن عفان

The Prophet salla Llahu ‘alayhi wa sallam mentioned a fitnah. Then a man walked past and he salla Llahu ‘alayhi wa sallam said, “This veiled man will be killed on that day.” ‘Abdullah ibn ‘Umar added, “I looked and found it to be ‘Uthman ibn ‘Affan.”^[27]

 

Ka’b ibn Murrah^[28] al Bahzi radiya Llahu ‘anhu narrates an account like this. He heard the Prophet salla Llahu ‘alayhi wa sallam mentioning a fitnah and warned of its proximity. ‘Uthman radiya Llahu ‘anhu happened to pass by. The Prophet salla Llahu ‘alayhi wa sallam then said, indicating to ‘Uthman radiya Llahu ‘anhu:

 

هذا يومئذ وأصحابه على الحق والهدى

On that day, this individual along with his companions will be upon the truth and guidance.

 

Regardless of whether these two narrations refer to two separate incidents or one, the Prophet salla Llahu ‘alayhi wa sallam prophesising the killing of ‘Uthman radiya Llahu ‘anhu is established in both incidents. The narration of Ka’b ibn Murrah al Bahzi adds that ‘Uthman and his companions radiya Llahu ‘anhum will be upon the truth in this fitnah.

This further promoted Ka’b radiya Llahu ‘anhu to investigate the individual that the Prophet salla Llahu ‘alayhi wa sallam alluded to by the statement. So, he stood up and held the individual by his arms and found it to be ‘Uthman ibn ‘Affan radiya Llahu ‘anhu. He presented him to the Prophet salla Llahu ‘alayhi wa sallam and enquired, “This one?” The Prophet salla Llahu ‘alayhi wa sallam affirmed, “This very one.”^[29]

The demise of Ka’b radiya Llahu ‘anhu was later, after 50 AH. There is no narration that shows that he was present the day ‘Uthman’s radiya Llahu ‘anhu house was besieged to inform the people of this hadith, so that the deceived ones would leave. Perhaps he was in Greater Syria since this is where he passed away.

What becomes apparent is that Ka’b radiya Llahu ‘anhu only narrated this hadith to the people years after the fitnah had taken place. We understand this by those who narrated this hadith from him. Those who narrated it from him are: Muhammad ibn Sirin, ‘Abdullah ibn Shaqiq, and Abu al Ash’ath al San’ani. Muhammad ibn Sirin was born in the last two years of the Caliphate of ‘Uthman radiya Llahu ‘anhu. If we presume that he heard it at the age of fourteen, this will mean that he heard it from Ka’b radiya Llahu ‘anhu twelve years after the fitnah. As for the narration of Abu al Ash’ath al San’ani, it was definitely after the fitnah, due to the contents of the narration stating that it was during the Caliphate of Muawiyah radiya Llahu ‘anhu. As for ‘Abdullah ibn Shaqiq, he was from the same generation.

From amongst these narrations is what Abu Hurairah radiya Llahu ‘anhu narrated, regarding ‘Uthman radiya Llahu ‘anhu, seeking permission to speak on the day his house was besieged. When he was given permission, he stood up, praised Allah subhanahu wa ta ‘ala, and announced: I heard the Messenger salla Llahu ‘alayhi wa sallam saying:

 

إنكم تلقون بعدي فتنة واختلافا فقال قائل من الناس فمن لنا يا رسول الله فقال عليكم بالأمين وأصحابه وهو يشير إلى عثمان بذلك

“Certainly, you will encounter fitnah and dispute after me.”

A person present asked, “Who should we follow, O Messenger of Allah salla Llahu ‘alayhi wa sallam?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Hold firmly to the trustworthy one and his companions,” indicating to ‘Uthman when saying this.^[30]

 

Date of the beginning of the fitnah

From amongst the narrations wherein the Prophet salla Llahu ‘alayhi wa sallam specified the time of the occurrence of this fitnah is the narration of ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu from the Prophet salla Llahu ‘alayhi wa sallam who said:

 

تدور رحى الإسلام على رأس خمس وثلاثين أو ست وثلاثين أو سبع وثلاثين

The hand mill^[31] of Islam will turn in the beginning of the thirty-fifth, thirty-sixth or thirty-seventh year …^[32]

 

This hadith clearly indicates that the fitnah will occur at the start of one of these three years. It is possible that the doubt was from one of the narrators of the hadith. Assuming that the doubt is authentically established from the Prophet salla Llahu ‘alayhi wa sallam, it would then mean: The fitnah will occur when Allah subhanahu wa ta ‘ala wills in one of these years. Allah subhanahu wa ta ‘ala willed that the outbreak of the fitnah occurred in the thirty-fifth year and ended with the killing of ‘Uthman radiya Llahu ‘anhu.

Amongst these narrations is the narration where the Prophet salla Llahu ‘alayhi wa sallam drew a semblance between this fitnah and the fitnah of al Dajjal in terms of its intense allure of the people, people being tested by it, and that whoever is saved from it is successful. The hadith is narrated by ‘Abdullah ibn Hawalah radiya Llahu ‘anhu from the Prophet salla Llahu ‘alayhi wa sallam who said:

 

من نجا من ثلاثة فقد نجا ثلاث مرات موتي والدجال وقتل خليفة مصطبر بالحق معطيه

Whoever survives three trials is certainly safe—he repeated this thrice—my death, al Dajjal, and the killing of the Khalifah who persevered upon the truth which he implements.^[33]

 

It is a known fact that the Khalifah who was killed persevering upon the truth and fulfilling its right is ‘Uthman ibn ‘Affan radiya Llahu ‘anhu. Evidences indicate that the intended Khalifah in this hadith is ‘Uthman ibn ‘Affan radiya Llahu ‘anhu.

This hadith contains—Allah subhanahu wa ta ‘ala knows best—a great warning about the importance of refraining from delving into the fitnah both physically and morally. As for delving physically, this would be through instigation, incitement, killing etc., that would take place during of the fitnah. As for morally, this would refer to delving falsely in it and discussing it without right. Based on this, the hadith is general for the entire Ummah, and not specific to those who experienced the fitnah. Allah subhanahu wa ta ‘ala knows best.

 

The Prophet salla Llahu ‘alayhi wa sallam informing of the martyrdom of ‘Uthman

From amongst the ahadith wherein the Prophet salla Llahu ‘alayhi wa sallam informed regarding the martyrdom of ‘Uthman ibn ‘Affan radiya Llahu ‘anhu is the hadith of Abu Musa al Ash’ari radiya Llahu ‘anhu that the Prophet salla Llahu ‘alayhi wa sallam instructed him to give glad tidings of Jannat to ‘Uthman after a calamity that will befall him.^[34]

In addition to this is the hadith narrated by Anas ibn Malik radiya Llahu ‘anhu, mentioning that the Prophet salla Llahu ‘alayhi wa sallam was once on Mount Uhud^[35] along with Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum. The mountain began trembling and the Prophet salla Llahu ‘alayhi wa sallam instructed:

 

اسكن أحد فليس عليك إلا نبي وصديق وشهيدان

Be still, Uhud! For there is no one on you except a Prophet, a Siddiq, and two martyrs.^[36]

 

The Prophet and the Siddiq are well known, only the third description remained for ‘Umar and ‘Uthman radiya Llahu ‘anhuma, which is martyrdom. This testimony from the Prophet salla Llahu ‘alayhi wa sallam is clear regarding ‘Uthman’s radiya Llahu ‘anhu martyrdom in the path of Allah subhanahu wa ta ‘ala. This testimony from the Prophet salla Llahu ‘alayhi wa sallam was repeated in a separate incident, on a separate occasion, and on a completely different mountain, i.e. Mount Hira’.^[37]

Abu Hurairah radiya Llahu ‘anhu narrates that one day, the Prophet salla Llahu ‘alayhi wa sallam was on Mount Hira’ and with him were Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Talhah, and al Zubair, when the mountain began trembling. The Prophet salla Llahu ‘alayhi wa sallam said:

 

اهدأ فما عليك إلا نبي أوصديق أو شهيد

Be still, for there is no one on you except a Prophet, a Siddiq, or a martyr.^[38]

 

What the Prophet salla Llahu ‘alayhi wa sallam had said came true. ‘Umar, ‘Uthman, ‘Ali, Talhah, and al Zubair were all martyred. Due to the Prophet’s salla Llahu ‘alayhi wa sallam knowledge of the occurrence of this fitnah—by Allah subhanahu wa ta ‘ala informing him of it—and also his intense love for ‘Uthman radiya Llahu ‘anhu, as well as his eagerness for the well-being of his Ummah after him, he called ‘Uthman—on that very day—and informed him of matters pertaining to this fitnah which will end with him being killed. The Prophet salla Llahu ‘alayhi wa sallam urged ‘Uthman radiya Llahu ‘anhu to keep this secret, so much so that only that which ‘Uthman had explicitly mentioned during the time of the fitnah has reached us. He was asked, “Will you not retaliate?”

He replied:

 

لا إن رسول الله صلى الله عليه وسلم عهد إلى عهدا وإني صابر نفسي عليه

No, because the Prophet salla Llahu ‘alayhi wa sallam had entrusted me with a task and I will carry it out patiently.^[39]

 

From this statement of his, it becomes clear that the Prophet salla Llahu ‘alayhi wa sallam had guided him towards the appropriate stance during the fitnah, and he heeded the advice of the Messenger salla Llahu ‘alayhi wa sallam to prevent the fitnah from exploding.

Some narrations contain an addition that reveals some of the hidden content of this secret dialogue (that took place between the Prophet salla Llahu ‘alayhi wa sallam and ‘Uthman radiya Llahu ‘anhu). It is narrated that the Prophet salla Llahu ‘alayhi wa sallam said to him:

 

وإن سألوك أن تنخلع من قميص قمصك الله عز وجل فلا تفعل

And if they ask you to remove the garment Allah subhanahu wa ta ‘ala clothed you with, then do not do so.^[40]

 

This does not indicate that the Prophet salla Llahu ‘alayhi wa sallam promised ‘Uthman a post which included Caliphate or the like, as some believe regarding ‘Ali radiya Llahu ‘anhu. Rather, the contents of the covenant relate to the fitnah and the bequest to be patient during it and not to remove the cloak, as was previously mentioned. Although, it can be understood from these narrations that he will be the Khalifah one day.

 

Prophetic directives to ‘Uthman, some of which were secret, regarding the fitnah

It appears that there are bequests and guidance relating to this fitnah, known only to ‘Uthman radiya Llahu ‘anhu; and this is due to the request of the Prophet salla Llahu ‘alayhi wa sallam to keep them secret. What further clarifies this is that the Prophet salla Llahu ‘alayhi wa sallam commanded Aisha radiya Llahu ‘anha to turn away^[41] when he wanted to confide to ‘Uthman radiya Llahu ‘anhu.

The fact that the Messenger salla Llahu ‘alayhi wa sallam confided it to ‘Uthman radiya Llahu ‘anhu secretly to the extent that ‘Uthman’s colour changed, despite them two being alone, is an indication of the weight of the secret. Aisha radiya Llahu ‘anha attributing this secret to the fitnah is a clear indication that this secret was pertaining to the fitnah during which he will be killed.

Aisha radiya Llahu ‘anha heard some of what was said. Based on what she heard, she says, “The only thing I remember him saying is, ‘And if they ask you to remove the garment Allah subhanahu wa ta ‘ala clothed you with, then do not do so.’” This proves that what was secretly mentioned contained directives from the Prophet salla Llahu ‘alayhi wa sallam to ‘Uthman to ensure that he assumes the correct position when he is asked to step down (i.e. from the Caliphate).

The Prophet salla Llahu ‘alayhi wa sallam had not sufficed on only mentioning the occurrence of the fitnah. He mentioned that publicly—as previously mentioned. Thus, the Prophet salla Llahu ‘alayhi wa sallam confiding in ‘Uthman indicates that whatever was secretly mentioned contains additional information over and above the mere occurrence of the fitnah. The Prophet’s salla Llahu ‘alayhi wa sallam exhortation to him to maintain secrecy was based on an insight which necessitated that, which Allah subhanahu wa ta ‘ala knows best.

This hadith clearly explains the reason behind ‘Uthman’s radiya Llahu ‘anhu refusal to retaliate whilst being besieged, whilst also explaining his refusal to step down from the position of Caliphate when the people requested him to do so. These are two stances that researchers are still trying to uncover the reason that led ‘Uthman to adopt them; they find it difficult to understand why he took these stances.

All this compels us be extra cautious when discussing the position adopted by ‘Uthman radiya Llahu ‘anhu on the day his house was besieged. Since the position he adopted could have very well been due to him acting on the advice and directives of the Prophet salla Llahu ‘alayhi wa sallam. In fact, some scholars are certain that this is the case, as in the scenario of the refusal to step down.

These are all the authentic ahadith narrated from the Prophet salla Llahu ‘alayhi wa sallam that I have come across pertaining to the fitnah of the killing of ‘Uthman radiya Llahu ‘anhu. There are other ahadith narrated, however, it became clear after research that they lack chains and therefore are not fit to be used as proof.

There is no doubt that after ‘Uthman radiya Llahu ‘anhu heard these ahadith, he was convinced that this will definitely take place one day, even if it takes a while. Thus, he would anticipate its arrival time and again. (He knew) that certainly, he will be killed unjustly amidst a fitnah that will be ignited during his Caliphate, and that he and his companions would be upon the truth, and the Prophet salla Llahu ‘alayhi wa sallam advised that ‘Uthman be followed during this fitnah. Certainly, this information was specific to ‘Uthman radiya Llahu ‘anhu which caused happiness mixed with uneasiness as to how and when will this fitnah occur.

‘Uthman radiya Llahu ‘anhu was intelligent and modest—in fact, extremely modesty. He did not contest for leadership neither before Islam, nor after embracing Islam. He did not dispute with the leaders of Makkah over leadership, nor coveted it. His character and temperament negate that from him. Despite that, he was going to be given leadership—even if he dislikes it. Those narrations did not make him covetous, nor create an aspiration for the Caliphate. He did not argue or dispute when the Prophet salla Llahu ‘alayhi wa sallam passed away, nor did he present the knowledge he had as evidence that he will be the Khalifah—one day—as the Prophet salla Llahu ‘alayhi wa sallam had informed him. Rather, he pledged allegiance to Abu Bakr radiya Llahu ‘anhu, and thereafter to ‘Umar radiya Llahu ‘anhu with the remainder of the Muslims, for he knew their virtue over him, that they were more deserving of the Caliphate than him, and that it was not yet his time.

He spent the period of their Caliphate in the best of ways, until the second Khalifah, ‘Umar bin Khattab radiya Llahu ‘anhu, was martyred at the hand of a spiteful Zoroastrian.^[42]

 

‘Uthman, the Khalifah of the Muslims

During that time, the Islamic society began undergoing some changes. Islam spread and carried out military expeditions in the lands of Persia and Rome. Subsequently, those lands were conquered. Some of the inhabitants of those lands accepted Islam outwardly and concealed their disbelief, whilst plotting the destruction of Islam and the Muslims. The martyrdom of ‘Umar radiya Llahu ‘anhu was at the hands of one such individual.

While ‘Umar ibn al Khattab radiya Llahu ‘anhu was ill as a result of the stab wound inflicted by that Persian infidel, a number of the Companions came to him and said, “O Amir al Mu’minin (Commander of the Faithful), bequeath and appoint a successor.”

‘Umar ibn al Khattab radiya Llahu ‘anhu said:

 

ما أجد أحق بهذا الأمر من هؤلاء النفر أو الرهط الذين توفي رسول الله وهو عنهم راض

I do not find anyone more deserving of this matter than these men—or this group—with whom the Prophet salla Llahu ‘alayhi wa sallam was pleased when he passed away.

 

He then listed the names of ‘Uthman, ‘Ali, al Zubair, Talhah, Sa’d, and ‘Abdur Rahman.

‘Umar radiya Llahu ‘anhu also added:

 

يشهدكم عبد الله بن عمر وليس له من الأمر شيء- كهيئة التعزية له-فإن أصابت الإمرة سعدا فهو ذاك وإلا فليستعن به أيكم ما أمر فإني لم أعزله من عجز ولا خيانة

‘Abdullah ibn ‘Umar will be present with you, though he has no share in the matter—as a gesture of condolence to him. If leadership comes to Sa’d, then so be it. Otherwise, let whoever is appointed seek assistance from him, for I did not relieve him due to inability or betrayal.

 

Thereafter, ‘Umar radiya Llahu ‘anhu said:

 

أوصي الخليفة من بعدي بالمهاجرين الأولين أن يعرف لهم حقهم ويحفظ لهم حرمتهم وأوصيه بالأنصار خيرا الذين تبوؤا الدار والإيمان من قبلهم أن يقبل من محسنهم وأن يعفو عن مسيئهم وأوصيه بأهل الأمصار خيرا فإنهم ردء الإسلام وجباة المال وغيظ العدو وأن لا يؤخذ منهم إلا فضلهم عن رضاهم وأوصيه بالأعراب خيرا فإنهم أصل العرب ومادة الإسلام وأن يؤخذ من حواشي أموالهم ويرد على فقرائهم وأوصيه بذمة الله ورسوله أن يوفي لهم بعهدهم وأن يقاتل من ورائهم ولا يكلفون إلا طاقتهم

I advise the Khalifah after me to treat the early Muhajirin well with due recognition of their rights and to honour their status. I advise him to treat the Ansar well—those who were settled in the home (i.e. al Madinah) and (adopted) the faith before them—to accept the good from their virtuous ones and to overlook the faults of their wrongdoers.

I also advise him to treat the people of the cities well, for they are the backbone of Islam, the collectors of wealth, and a source of anger for the enemy. Let nothing be taken from them except what is surplus and with their consent.

I advise him to treat the Bedouins well, for they are the origin of the Arabs and the foundation of Islam, and to take from their inferior wealth and return it to their poor.

And I advise him to uphold the covenant of those under the protection of Allah and His Messenger (Ahl al Dhimmah), that he should fulfil their pact, fight on their behalf, and not burden them beyond their capacity.

 

When he passed away, the Companions carried him and walked to the house of Aisha radiya Llahu ‘anha. ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma greeted and asked permission to enter, saying, “‘Umar ibn al Khattab seeks permission (to be buried alongside the Prophet salla Llahu ‘alayhi wa sallam and Abu Bakr radiya Llahu ‘anhu).”

She said, “Let him in.”^[43]

He was admitted and placed there with his two Companions. When they had finished burying him, that group (nominated by ‘Umar radiya Llahu ‘anhu) assembled.

‘Abdur Rahman said, “Nominate three from amongst you.”

Al Zubair said, “I nominate ‘Ali.”

Talhah said, “I nominate ‘Uthman.”

Sa’d said, “I nominate ‘Abdur Rahman ibn ‘Awf.”

‘Abdur Rahman ibn ‘Awf then said, “Which one of you will free himself for this matter, so we can give it to him [to decide]? Allah will be his Guardian and Islam as well to choose the best of them according to him.”

The two Sheikhs (‘Uthman and ‘Ali) remained silent. Then ‘Abdur Rahman said, “Are you leaving it up to me? Allah is my guardian that I not turn away from the best of you?”

They said, “Yes.”

He took the hand of one of them and said, “You are related to the Prophet salla Llahu ‘alayhi wa sallam and your precedence in Islam is well known. I ask you by Allah subhanahu wa ta ‘ala, if I choose you, will you be just? And if I choose ‘Uthman, will you listen and obey?” He then went privately to the other and said the same and took a solemn pledge from both.

Then he said, “Raise your hand, O ‘Uthman,” and took the pledge of allegiance (bay’ah) to him. ‘Ali also took the pledge, and the people of the house entered and took bay’ah.^[44]

The Companions radiya Llahu ‘anhum unanimously agreed to the Caliphate of ‘Uthman ibn ‘Affan radiya Llahu ‘anhu. Regarding this, Ibn Mas’ud radiya Llahu ‘anhu said:

 

استخلفنا خير من بقي ولم نأله

We appointed the best of those who remain and we did not compromise in it.^[45]

 

He assumed the Khalifah while in a state of goodness and strong faith. Whenever he stood by a grave, he would weep until his beard became wet. He was asked, “You remember Jannat and do not weep, yet you weep at this?”

He replied: The Prophet salla Llahu ‘alayhi wa sallam said:

 

القبر أول منازل الأخرة فإن نجا منه فما بعده أيسر منه وإن لم ينج منه فما بعده أشد منه

The grave is the first of the stages of the Hereafter. Whoever is saved from it, what comes after will be easier; but whoever is not saved from it, what follows will be even harder.^[46]

 

He would spend long hours in night prayer.^[47]

 

Caution and Anticipation

Perhaps he anticipated the imminent occurrence of what the Messenger salla Llahu ‘alayhi wa sallam had prophesised, which led him to adopt a more lenient policy with the people and to take a forbearing approach in dealing with the subjects, in order to avoid dissensions and to lessen the impact of the fitnah when it would occur, because it would definitely occur, as the Prophet salla Llahu ‘alayhi wa sallam prophesised its occurrence.

He maintained this approach in governance throughout the period of his Caliphate. Despite that, what the Prophet salla Llahu ‘alayhi wa sallam prophesised became a reality, and the awaited fitnah occurred. This was in the final year of the Caliphate of ‘Uthman radiya Llahu ‘anhu.

Do you know how it occurred? What was the stance adopted by ‘Uthman? And what stance was adopted by the Companions radiya Llahu ‘anhum at the outbreak of the fitnah? What follows is an explanation of the events of this fitnah, based on the sahih and hasan narrations.

 

NEXT⇒ Justifications for the revolt against ‘Uthman -1. Shortcomings which are authentically reported as justifications used by those who revolted against him or they criticised him for it

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^[1]  Ibn Sa’d: Al Tabaqat, 3/53; Ibn Hajar: Al Isabah, 2/462.

^[2]  Ibn Hajar: Al Isabah, 2/462.

^[3]  The Messenger of Allah salla Llahu ‘alayhi wa sallam testifying to his modesty will be mentioned soon. Also see Ahmed ibn Hanbal: Al Zuhd, 2/39; Abu Nuaim: Hilyat al Awliya’, 1/56.

^[4]  As will be mentioned when discussing how he preferred self-sacrifice over fighting those who had rebelled against him.

^[5]  It appears as لعثمان in the original work. However, what we have established is correct.

^[6]  Ibn al A’rabi: Al Mu’jam, Q88A; and from him Ibn ‘Asakir: Tarikh Dimashq, biography of ‘Uthman, pg. 245, who narrates from Mujalid ibn Sa’id who narrates from al Sha’bi.

^[7]  Ibn Sa’d: Al Tabaqat, 3/67; Ibn ‘Asakir: Tarikh Dimashq, biography of ‘Uthman, narrated with an authentic chain; see the appendix, Hadith: 130.

^[8]  Refer to Jafar ibn Abi Talib’s description of the condition of the polytheists and what the Messenger of Allah salla Llahu ‘alayhi wa sallam brought in Ibn Ishaq: Al Siyar wa al Maghazi, pg. 214-215, from the narration of Yunus ibn Bukayr, which ‘Adil ‘Abdul Ghafur deemed to be hasan in Marwiyyat al ‘Ahd al Makki min Sirat al Nabi, 2/805.

^[9]  Ibn Hajar: Al Isabah, 2/462.

^[10]  Ibid.

^[11]  Ibn Ishaq: Al Siyar wa al Maghazi, pg. 214-215, from the narration of Yunus ibn Bukayr, ‘Adil ‘Abdul Ghafur deemed it to be hasan in Marwiyyat al ‘Ahd al Makki min Sirat al Nabi, 2/805.

^[12]  Sahih al Bukhari with Fath al Bari, 7/263.

^[13]  Ibn Hajar: Al Isabah, 4/305.

^[14]  Ibn Hisham: Al Sirah al Nabawiyyah, 1/364-365.

^[15]  Sahih al Bukhari with Fath al Bari, 7/363.

^[16]  Rumah is an area in Madinah between al Jurf and Zaghabah. The polytheist camped here in the Battle of Ahzab. It contains the well of Rumah that ‘Uthman ibn ‘Affan radiya Llahu ‘anhu purchased and gave as charity. (Yaqut: Mu’jam al Buldan, pg. 1034.)

^[17]  Musnad Ahmed, 1/74-75; Ahmed Shakir: Tahqiq Musnad Ahmed, 2/13-14, he graded the chain sahih; Sunan al Tirmidhi, 5/267-268, al Albani graded it hasan in Sahih al Tirmidhi, 3/209.

^[18]  Musnad Ahmed, 4/75, 5/63; al Hakim: Al Mustadrak; al Dhahabi graded it sahih in al Talkhis, 3/102; Sunan al Tirmidhi; Tuhfat al Ahwadhi, 10/191-193; al Haythami: Majma’ al Zawa’id, 9/85; ‘Abdul Qadir Habib al Sindi graded it hasan in Marwiyyat Ghazwah Tabuk, pg. 202-203.

^[19]  Ibn Hajar: Al Isabah, 2/462.

^[20]  Ibn Hajar mentions that she was afflicted with measles. (Al Isabah, 4/305.)

^[21]  Ibn Hajar: Al Isabah, 2/462.

^[22]  Al Bayhaqi: Dala’il al Nubuwwah, 2/688-713.

^[23]  Ibn Kathir: Tafsir al Qur’an al ‘Azim, 2/273, 4/433.

^[24]  Surah al A’raf: 188.

^[25]  Surah al Baqarah: 255.

^[26]  Surah al Jinn: 26-27.

^[27]  Musnad Ahmed, 2/115; Ahmed Shakir: Tahqiq Musnad Ahmed, 8/171; Sunan al Tirmidhi; Tuhfat al Ahwadhi, 10/203, al Hafiz Ibn Hajar and Ahmed Shakir graded it sahih. Al Hafiz’s grading of the narration was transmitted by al Mubarakpuri in al Tuhfah.

^[28]  Ka’b ibn Murrah: He was also called Murrah ibn Ka’b al Sulami. He was a Companion that settled in Basrah, thereafter in Jordan. He passed away around 15 AH. (Al Taqrib, pg. 5650.)

^[29]  Musnad Ahmed, 4/109, 235-236, 242, 5/33, 35; Ahmed: Fada’il al Sahabah, 1/448-450; Sunan al Tirmidhi; Tuhfat al Ahwadhi, 10/198-199; Sunan Ibn Majah, 1/41; Sahih Sunan Ibn Majah, 1/24; Ibn al Athir: Usd al Ghabah, 3/485-486; al Albani graded it sahih in al Silsilah al Sahihah, pg. 3119.

^[30]  Musnad Ahmed, 4/105, 109-110, 5/33, through a sahih chain; Ibn ‘Asakir: Tarikh Dimashq, biography of ‘Uthman, pg. 289.

^[31]  Al raha: an instrument used to grind. (Ibn Manzur: Lisan al ‘Arab, 14/312.)

^[32]  Musnad Ahmed, 1/390, 393-394; with the research of Ahmed Shakir, 5/263-264, 5/276; Sunan Abi Dawood, 4/98; ‘Awn al Ma’bud, 11/327-328; Ya’qub ibn Sufyan: Al Ma’rifah wa al Tarikh, 1/355; al Baghawi: Sharh al Sunnah, 15/18; al Hakim: Al Mustadrak, 3/114, 4/521; Ibn ‘Adi: Al Kamil, 2/742. Al Hakim graded this narration authentic, al Dhahabi concurred with him. Al Albani said, “The grading is as the two of them (al Hakim and al Dhahabi) have opined; the narration was also graded authentic by Abu al Tayyib Abadi as well as Ahmed Shakir in ‘Awn al Ma’bud, 11/327-328.” (Al Silsilah al Sahihah, 2/703.)

^[33]  Musnad Ahmed, Hadith: 16973; Ibn Abi ‘Asim: Al Sunan, Hadith: 1177.

^[34]  Musnad Ahmed, 4/105, 109-110, 5/288, 33, his chains are graded either hasan or sahih; Sahih al Bukhari with Fath al Bari, 7/21-22, 43, 52-54, 10/597, 13, 43, 220; Sahih Muslim, pg. 1867-1869; Musnad Ahmed, 4/393, 407; Sunan al Tirmidhi, 5/631; Abu Nuaim: Hilyat al Awliya’, 1/57-58; al Baghawi: Sharh al Sunnah, 10/108.

^[35]  The name of a mountain which lies one mile north of Madinah, the city of the Prophet salla Llahu ‘alayhi wa sallam, which is red in colour. The Battle of Uhud is named after it. (Yaqut: Mu’jam al Buldan, 10/108.)

^[36]  Sahih al Bukhari with Fath al Bari, 7/22, 42, 53; Musnad Ahmed, 3/112; Sunan al Tirmidhi, 5/624; Sunan Abi Dawood, 4/212; al Nasa’i: Al Sunan al Kubra, as mentioned in Tuhfat al Ashraf, 1/307.

^[37]  One of the mountains of Makkah which lies three miles from Mina. The Prophet salla Llahu ‘alayhi wa sallam would worship on it before receiving revelation and this was the mountain where Jibril ‘alayh al Salam appeared. Yaqut mentions it in Mu’jam al Buldan with the addition that this incident occurred at the peak of the mountain, 2/233-234.

^[38]  Sahih Muslim, pg. 1880; Musnad Ahmed, 2/419; Sunan al Tirmidhi; Tuhfat al Ahwadhi, 10/186-187; al Nasa’i: al Sunan al Kubra as mentioned in Tuhfat al Ashraf, 9/411.

^[39]  Musnad Ahmed, 1/57-58, 69; with the research of Ahmed Shakir, 1/334, 377; Sunan al Tirmidhi; Tuhfat al Ahwadhi, 5/10, 631, 209; Sunan Ibn Majah, 1/24; Misbah al Zujajah fi Zawa’id Ibn Majah, 1/19; Ibn Sa’d: Al Tabaqat, 3/66-67; Musannaf ibn Abi Shaybah, 15/202; al Humaidi: Al Musnad, 1/130; Ibn Hibban: Al Ihsan fi Tartib Sahih Ibn Hibban, 9/35; Abu Nuaim: Hilyat al Awliya’, 1/57; Ibn ‘Asakir: Tarikh Dimashq, biography of ‘Uthman, pg. 283-285; al Muhibb al Tabari: Al Riyad al Nadirah, 3/59. All of these ahadith are narrated from Aisha radiya Llahu ‘anha. It was graded sahih by al Kattani, as well as Ahmed Shakir and al Albani.

^[40]  This addition appears in the narrations of al Humaidi, al Tirmidhi, and Ibn Majah mentioned in the previous footnote. This is an authentic addition, for the narrator in the chain of al Humaidi is Sufyan ibn ‘Uyaynah.

^[41]  The Messenger salla Llahu ‘alayhi wa sallam said to her, “tanahhay,” which means to turn away. (Al Fayruzabadi: Al Qamus al Muhit, 4/396; Ibn Manzur: Lisan al ‘Arab, 15/311.)

^[42]  He was Abu Lu’lu’ah al Majusi, see al Dhahabi: Tarikh al Islam, ‘Ahd al Khulafa’ al Rashidin, pg. 281.

^[43]  When ‘Umar’s radiya Llahu ‘anhu sickness intensified, he sent his son ‘Abdullah to Umm al Mu’minin Aisha radiya Llahu ‘anha to convey the following:

يقرأ عليك عمر السلام . . . ويستأذن أن يدفن مع صاحبيه فسلم واستأذن ثم دخل عليها فوجدها قاعدة تبكي فقال يقرأ عليك عمر بن الخطاب السلام ويستأذن أن يدفن مع صاحبيه فقالت كنت أريده لنفسي ولأوثرنه به اليوم على نفسي

“‘Umar conveys his greetings to you … and seeks permission to be buried next to his two Companions.”

‘Abdullah entered and found her sitting and crying. He submitted, “‘Umar ibn al Khattab conveys his greetings to you and seeks permission to be buried next to his two Companions.”

She replied, “I wanted that for myself. However, today I shall give him preference over myself.”

(Sahih al Bukhari with Fath al Bari, 7/60-61.)

^[44]  Sahih al Bukhari with Fath al Bari, 7/60-62.

^[45]  Ibn Sa’d: Al Tabaqat, 3/63; Ibn ‘Asakir: Tarikh Dimashq, biography of ‘Uthman, pg. 207, its isnad is sahih.

^[46]  Ahmed: Al Zuhd, pg. 42; Sunan al Tirmidhi, 4/553; Sunan Ibn Majah, 2/1426; al Albani graded it hasan in Sahih Ibn Majah, 2/421, and Sahih al Tirmidhi, 2/267.

^[47]  Ibn Sa’d: Al Tabaqat, 3/75-76; Ahmed: Al Zuhd, pg. 40 etc, its isnad is hasan.