Hazrat Uthman (ra) bin Affan

The Battle of Uhud took place in Shawwal 3 AH. Hazrat Uthman (ra) took part in the Battle of Uhud. He was not present in the previous two battles; however, he did take part in the Battle of Uhud. During the battle, there was a group of companions who, owing to the sudden attack [by the disbelievers] and upon learning about the news of the Holy Prophet’s [supposed] martyrdom, became scattered. There came a time when there were only a group of 12 companions around the Holy Prophet (sa). Hazrat Uthman (ra) was among the former of these groups. 

*(Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, pp. 418-419, GhazwahUhud, Dar al-Kutub al-Ilmiyyah, Beirut, 1996)*

When the Muslims saw that they had overpowered the army of the disbelievers, they began gathering the spoils of war. The Holy Prophet (sa) had appointed 50 archers and ordered them not to leave their positions, but upon seeing that they had overcome the enemy, they left their positions, even though the Holy Prophet (sa) had strictly ordered them not to leave their positions. 

Khalid (ra) bin Walid, who had not yet become a Muslim, saw all of this and immediately launched an attack on the Muslims from that same position. This attack was so sudden and unexpected and also so severe that the Muslims were forced to disperse. Hazrat Uthman’s (ra) name is also mentioned among those companions who dispersed. Owing to the circumstances at the time and due to their level of faith and sincerity they had in their hearts, Allah the Almighty forgave these people. Thus, in this regard, Allah the Almighty says:

اِنَّ الَّذِيۡنَ تَوَلَّوۡا مِنۡكُمۡ يَوۡمَ الۡتَقَي الۡجَمۡعٰنِ ۙ اِنَّمَا اسۡتَزَلَّهُمُ الشَّيۡطٰنُ بِبَعۡضِ مَا كَسَبُوۡا ۚ وَ لَقَدۡ عَفَا اللّٰهُ عَنۡهُمۡ ؕ اِنَّ اللّٰهَ غَفُوۡرٌ حَلِيۡمٌ

“Those of you who turned their backs on the day when the two hosts met, surely it was Satan who sought to make them slip because of certain doings of theirs. But certainly Allah has already pardoned them. Verily, Allah is Most Forgiving, Forbearing.” (Surah Al-e-Imran, Ch.3: V.156)


Participation in the Battle of Uhud

With regard to his acceptance of Islam, it is related by Yazid bin Rauman: 

“Once, both Hazrat Uthman (ra) bin Affan and Hazrat Talha (ra) bin Ubaidillah followed Hazrat Zubair bin Awam and went to the Holy Prophet (sa). The Holy Prophet (sa) presented the message of Islam to both of them, recited [a portion of] the Holy Quran, informed them of the responsibilities placed upon them by Islam and the honour and respect that would be bestowed upon them by Allah the Almighty. Upon this, both Hazrat Uthman (ra) and Hazrat Talhah (ra) accepted Islam and testified to the truthfulness of the Holy Prophet (sa). Following this, Hazrat Uthman (ra) said, ‘O Messenger (sa) of Allah! I have just returned from Syria. When we had set up our camp between Ma‘an and Zarqa …”

Ma‘an is a city in the south of Jordan, near the border of the Hijaz and Zarqa is situated close to Ma‘an.

Nevertheless, he says, “… and were asleep, when someone loudly proclaimed, ‘Awake, O you who are asleep, as certainly Ahmad has appeared in Mecca.’ Upon returning, we came to learn about your claim.” 

Hazrat Uthman (ra) was amongst the early converts of Islam and accepted Islam before the Holy Prophet (sa) entered Dar al-Arqam. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 31) (Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 320 & 472)*

Acceptance of Islam

It has also been mentioned in a narration that he was called Dhun-Nurain due to the fact that he recited a large portion of the Holy Quran during the Tahajud prayer [predawn voluntary prayer] every night. Since the Holy Quran is light and so is waking in the night to offer prayers, he became known as Dhun-Nurain, or the possessor of two lights. 

*(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman (ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16)*

Dhun-Nurain (II)

Hazrat Uthman (ra) then sent a message to Hazrat Abdullah (ra) bin Salam. When Hazrat Abdullah bin Salam (ra) came he asked Hazrat Uthman (ra) what his opinion was on what was happening. Hazrat Uthman (ra) said, “Refrain from fighting, refrain from fighting, because this will be more favourable for to prove that you are on the side of the truth.” 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 39)*

Muhammad bin Sirin narrates that Hazrat Zaid (ra) bin Thabit Ansari came to Hazrat Uthman (ra) and submitted, “The Ansar have gathered at the door and are saying that if you permit, we are prepared to become Allah’s Ansar [helpers of Allah] for the second time.”  Upon this, Hazrat Uthman (ra) stated, “No, do not fight under any circumstance.”

Hazrat Abu Hurairah (ra) states, “On Yaum Al-Dar [the day of the siege], I went to Hazrat Uthman (ra) and said, ‘O Amirul Momineen! The situation warrants that you raise the sword [against the rebels].’ 

“Hazrat Uthman (ra) stated, ‘O Abu Hurairah! Would you like to kill everyone, including me?’ I said, ‘No’. Hazrat Uthman (ra) then said, ‘By God! Even if you kill one person, it is as if you have killed everyone.’” Hazrat Abu Hurairah (ra) states that he subsequently returned home and did not partake in the battle. As mentioned before, he stated that it was time to raise the sword.

Hazrat Abdullah bin Zubair (ra) narrates that on the day of the siege, he submitted to Hazrat Uthman (ra), “O Amirul Momineen! Wage war against these people, because waging war against them has been made lawful for you by Allah the Almighty.” Hazrat Uthman (ra) stated, “By Allah! I will never wage war against them.” 

The narrator states that they made their way inside and at the time Hazrat Uthman (ra) was fasting. Hazrat Uthman (ra) had appointed Hazrat Abdullah (ra) bin Zubair to guard his door and said, “Whosoever wishes to obey me, he should follow Abdullah bin Zubair.” Hazrat Abdullah (ra) bin Zubair states that he said to Hazrat Uthman (ra), “O Amirul Momineen! You have a group of people here in your house for your protection, who have the support and succour of Allah. They are fewer in number than the rebels. Grant me permission to fight against these rebels.” Hazrat Uthman (ra) stated, “I say to you in the name of Allah, no person should shed their blood for my sake, nor should anyone else’s blood be shed for my sake.” 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 39)*

Instruction to the Companions to not take up arms

I will mention the conquests during the Khilafat of Hazrat Uthman (ra). During the Khilafat of Hazrat Uthman (ra), Allah the Almighty granted victory to the Muslims in the following areas: conquest of Ifriqiya, i.e. the areas of Algeria and Morocco, conquest of Al-Andalus, Spain in 27 AH, conquest of Cyprus in 28 AH, conquest of Tabaristan in 30 AH, conquest of Al-Sawari [Battle of the Masts], conquest of Armenia, conquest of Khorasan in 31 AH, expeditions towards Byzantine territories, conquests of Marw Al-Rudh, Taleqan, Faryab, Jowzjan, Tokharistan, Balkh and Herat in 32 AH. Aside from this, it is mentioned that Islam entered India during the reign of Hazrat Uthman (ra). 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], pp. 165-168) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 10, Year 31, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1998] p. 237) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, p. 625, year 31, Dar al-Kutub al-Ilmiyyah, Beirut, 1987) (Bar-e-Saghir mein Islam ky Awwalin Nuqush, Muhammad Ishaq Bhatti, Research Institute, pp. 63, 65)*

Conquests During his Khilafat

The conquest of Khorasan took place in 31 AH. Hazrat Abdullah (ra) bin Aamir set out towards Khorasan and conquered Abarshar, Tus, Abiward and Nesa, until he reached up to Sarakhs. In the same year, the people of Merv formed a peace treaty. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Shukhus Abdillah bin Amir ila… [Beirut, Lebanon: Dar al-Fikr, 1998], p. 123)*

Merv is in Turkmenistan and the other areas are situated in Iran. Expeditions towards Byzantine territories began in 32 AH. In 32 AH, Amir Mu‘awiyah (ra) fought against Byzantine territories and reached the shores of Constantinople. 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] p. 155)*

Conquest of Khorasan 

Balkh was conquered in 32 AH. From Marw Al-Rudh, Ahnaf bin Qais headed towards Balkh and besieged the residents [in the city]. In ancient times, Balkh was one of the most important cities of Khorasan and is the oldest city of present-day Afghanistan. The old part of the city is presently in ruins, located 12 kilometres to the right of the Balkh River. The residents of the city agreed to a peace treaty for 400,000 dirhams, which Ahnaf bin Qais accepted. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma‘a Ahl Balkh  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 131) (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 568)*

Conquest of Balkh 

The conquest of Cyprus took place in 28 AH. According to a narration of Abu Ma‘shar, Cyprus was conquered in 33 AH. According to some narrations, it was conquered in 27 AH. In the historical accounts of Tabari and Al Badaya wa Al Nahaya, this conquest is recorded to have taken place in 28 AH. In this battle, Hazrat Abu Dharr Ghaffari (ra), Hazrat Ubadah (ra) bin Samit and his wife Hazrat Umm Haram (ra) bint Milhan, Hazrat Miqdadra, Hazrat Abu Darda (ra) and Hazrat Shaddad (ra) bin Aus were all present. 

Cyprus is an independent island situated to the west of Syria. It has an abundant of orchards and mines. Cyprus was conquered by Amir Mu‘awiyah (ra) with the permission and orders of Hazrat Uthman (ra). In this expedition, Hazrat Umm Haram (ra) bint Milhan was also present, about whom the Holy Prophet (sa) had informed of her martyrdom. On the return from this journey, a mount was brought for her and when she was about to climb on top, she fell and broke her neck, as a result of which she attained martyrdom. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, p. 95, year 28, Dar al-Fikr, Beirut, 2002) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, Year 28, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] pp. 148-149)*

Conquest of Cyrpus 

There is also a narration regarding being exempt from the Friday prayers when it falls on the same day as Eid.

Abu Ubaid, the freed slave of Ibn Azhar narrates that once on the day of Eid-ul-Adha, he offered the Eid prayers behind Hazrat Umar (ra). Hazrat Umar (ra) led the prayers before delivering the sermon to the congregation in which he stated, “O people! Verily the Holy Prophet (sa) forbade from keeping a fast on both Eid days; one Eid day commemorates the end of the fasting month, whilst the other Eid day is the day on which you eat the meat of the sacrificed animals.” Abu Ubaid states that he also offered the Eid prayer behind Hazrat Uthman (ra) and which fell on a Friday. Hazrat Uthman (ra) led the prayers prior to the sermon. He then addressed the people and said, “O people! Today is a day in which you have been blessed with two Eids. Thus, those living on the outskirts of Medina who are able to wait for the Friday prayers may do so and whosoever wishes to return, they have my permission to leave.” 

*(Sahih al-Bukhari, Kitab al-Adahi, Bab ma Yu‘kal min Luhum al-Adahi wa ma Yatazawadu minha, Hadith 5571-5572)*

There is something mentioned in Fiqh-e-Ahmadiyya regarding which I am yet to see any evidence to support it. In Fiqh-e-Ahmadiyya it is written that if Eid falls on a Friday, then after the Eid prayers, the Friday prayers should not be offered, nor should Zuhr prayers be offered. Instead, the Asr prayers are to be offered at Asr time. There is a narration from Ata bin Rabah who states, “On one occasion, Eid fell on a Friday. Hazrat Abdullah (ra) bin Zubair said, ‘Since two Eids have been joined on the same day, they will be offered together.’ Thus, Hazrat Abdullah (ra) bin Zubair offered two rak‘aat for both prayers before the afternoon. Subsequently, no prayers were offered until the Asr prayers”, i.e. on that day, only the Asr prayers were offered. 

*(Fiqh-e-Ahmadiyya [Ibadat] p. 177)*

More research needs to be done in this regard. Hazrat Khalifatul Masih IV (rh) also said the same thing and carried out research. 

*(Khutbat-e-Tahir, Vol. 6, p. 374, Khutbah Jumuah 29 May 1987)*

Initially, I also thought that perhaps there was no need [to offer the Zuhr prayers], but no other narration has been found which directly indicates the practice of the Holy Prophet (sa) whereby the Zuhr prayer was not offered. There is only this narration stating what Hazrat Abdullah (ra) bin Zubair did. Therefore, further research is needed in this regard. 

Fiqh [Ahmadiyya] is being revised again and in my view, this narration ought to be checked thoroughly again to see how accurate it is in that the Zuhr prayer does not need to be offered. It is correct that the Friday prayer does not need to be offered, but to say that even the Zuhr prayer does not need to be offered, aside from the aforementioned narration, we do not find any narration which has been quoted directly from the Holy Prophet (sa) or from the Khulafa-e-Rashidin. Also, from the research I asked to be carried out, no narration has come to light as of yet.


Exemption of Friday Prayers on Eid 

The Promised Messiah (as) states:

“I know for certain that no one can be deemed a true believer, nor a Muslim until they instil within themselves the qualities of Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra) and Hazrat Ali (ra), may Allah be pleased with them all. Their hearts were pure from the love of this world, instead they devoted their lives in the way of God Almighty.” 

*(Lecture Ludhiana, Ruhani Khazain, Vol. 20, 294)*

The Promised Messiah (as) further states:

“It is vital to believe that Siddiq-e-Akbar (ra) [Hazrat Abu Bakr Siddiq (ra)], Hazrat Farooq-e-Umar (ra) [Hazrat Umar Farooq (ra)], Hazrat Dhun-Nurainra (i.e. Hazrat Uthman (ra)) and Hazrat Ali Murtaza (ra) were all the custodians of the faith. For Islam, Abu Bakr (ra) was the second coming of Adam; similarly, if Hazrat Umar Farooq (ra) and Hazrat Uthman (ra) did not show sincerity in the trust bestowed upon them, then it would be impossible for us to consider even one verse of the Quran to be from Allah the Almighty.” 

*(Maktubat-e-Ahmad, Vol. 2, p. 151, Maktub Number 2, Maktub Banam Hazrat Khan Sahib Muhammad Ali Khan Sahib, Rabwah)*

The Promised Messiah (as) states:

“By God, Allah the Almighty enabled the Sheikhain” i.e. Hazrat Abu Bakr (ra) and Hazrat Umar (ra) “and Dhun-Nurain [Hazrat Uthman (ra)] to be like the doors to Islam and they were at the forefront of every army of the Holy Prophet (sa), who was the best of the creation. Thus, one who denies their lofty honour and discredits the clear and irrefutable arguments in their favour and does not show respect to them but rather dishonours them and vilifies and speaks ill of them, then I fear that he may meet a terrible end and will become completely devoid of faith. And those who caused them grief and cursed them and levelled allegations against them, consequently their hearts became hardened and they incurred the wrath of the Gracious God. I have countlessly observed and have openly expressed this as well that to hold malice and enmity against these noble men is one of the main factors that severs man’s bond with God, Who is the Bestower of blessings. Whoever bears enmity against them becomes completely deprived of mercy and benevolence and the doors of divine cognisance and wisdom are never opened for them and they are left to partake in the desires and pleasures of the world and they are thrown into the abyss of carnal desires and He casts them away from His divine threshold and they remain deprived.” 

*(Sirr-ul-Khilafah Urdu Tarjumah, pp. 28-29, Nazarat Ishaat Rabwah)*

The Promised Messiah (as) then states:

“Whatever progress of Islam was made after the Holy Prophet (sa) was through these three companions, that is Hazrat Abu Bakr (ra), Umar (ra) and Uthman (ra).” 

*(Malfuzat, Vol. 6, p. 414)*

Qualities of the Khulafa-e-Rashideen

Hazrat Uthman (ra) performed the pilgrimage of Hajj approximately a year before his demise or when the disorder had reached its peak. In any case, when he performed his last pilgrimage of Hajj, the rebels had started to openly create disorder. Hazrat Amir Muawiyah (ra) was greatly concerned about this and Hazrat Musleh-e-Maud (ra) states:

“On the return from Hajj, Hazrat Muawiyah (ra) also accompanied Hazrat Uthman (ra) to Medina. After having stayed there for a few days, when he was about to depart, he met Hazrat Uthman (ra) in private and said, ‘It appears that disorder is growing; if you permit, may I submit something in this regard?’ Hazrat Uthman (ra) said, ‘Go ahead.’ 

“Upon this, he said, ‘My first proposal is that you accompany me to Syria as it is peaceful there in every respect; there is no disorder whatsoever. I fear that if disorder suddenly arises we may not be able to make arrangements at the time.’ Hazrat Uthman (ra) replied, ‘I cannot leave the neighbourhood of the Holy Prophet (sa) under any circumstance, even if my body is torn to pieces.’ 

“Hazrat Muawiyah (ra) said, ‘Then my second proposal is that you grant me permission to send a contingent of the Syrian army for your protection. No one shall be able to make mischief in its presence.’ Hazrat Uthman (ra) replied, ‘Neither can I burden the bait-ul-mal [treasury] to such an extent in order to safeguard the life of Uthman, nor can I tolerate putting the people of Medina to difficulty by maintaining a military presence.’ 

“Upon this, Hazrat Muawiyah (ra) submitted, ‘Then my third proposal is that you send off the Companions to various countries because in their presence, people possess the courage to assume that if you do not remain, someone else may be put forward in your stead.’ 

“Hazrat Uthman (ra) replied, ‘How is it possible for me to scatter those whom the Holy Prophet (sa) has gathered?’ Upon hearing this, Hazrat Muawiyah (ra) began to weep and submitted, ‘If you do not accept any of these strategies which I have proposed for your protection, then at least announce to the people, “If any harm comes to me, then Muawiyah shall possess the right to retaliate on my behalf.” Perhaps, people shall refrain from making mischief in fear on this account.’ 

“Hazrat Uthman (ra) replied, ‘Muawiyah! What is to happen will surely come to pass. I cannot grant this permission since you possess a stern disposition.’” Hazrat Uthman (ra) said to Hazrat Muawiyah that he possessed a stern disposition; “‘and may treat the Muslims harshly.’ 
“Thereupon, Hazrat Muawiyah (ra) stood up weeping and said, ‘I fear this may be our last meeting.’ When he stepped outside, he said to the Companions, ‘The fate of Islam rests upon you. Hazrat Uthman (ra) has now fallen very weak. Disorder is escalating. Please do look after him.’ After saying this, Muawiyah (ra) set off for Syria.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 285-286)*

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Hazrat Amir Muawiyah’s (ra) Proposals to Hazrat Uthman (ra)

Hazrat Musleh-e-Maud (ra) has related this incident in his own words in the following manner: 

“Some of the local tribes of Mecca urged upon the Meccan leaders to let the Muslims perform the tawaf and that they should not be stopped from this. But the Meccans remained adamant. Thereupon the tribal leaders of the local tribes said that from this, it seemed that the Meccans did not want peace and wanted to cause mischief, therefore they threatened to disassociate themselves from them.” 

Here Hazrat Musleh-e-Maud (ra) has included an additional detail in that the Quraish were also pressured by the local tribes.

“Out of fear, the Meccans were persuaded to try to reach a settlement with the Muslims. As soon as the Holy Prophet (sa) got to know of this, he sent Hazrat Uthman (ra), who later became the Third Khalifa of Islam, to the Meccans. Hazrat Uthman (ra) had many relatives in Mecca. They came out and surrounded him and offered to let him perform the tawaf, but declared that they would not let the Holy Prophet (sa) do so until the following year. 

“‘But,’ said Hazrat Uthman (ra), ‘I will not perform the tawaf unless it is in the company of my Master.’ Hazrat Uthman’s (ra) talks with the chiefs of Mecca became prolonged. A rumour was mischievously spread that he had been murdered and this news also reached the Holy Prophet (sa). Upon this, the Holy Prophet (sa) assembled the Companions (ra) and said, ‘The life of an envoy is held sacred among all nations. I have heard that the Meccans have murdered Uthman. If this is true, we have to enter Mecca, whatever the consequences.’ The Holy Prophet’s (sa) earlier intention to enter Mecca peacefully had to be changed, under the changed circumstances.
 
“The Holy Prophet (sa) further stated, ‘Those who promise solemnly that if they have to go further, they will either return as victors or be martyred one after the other in the battlefield, should come forward and take the oath on my hand.’ The Holy Prophet (sa) had hardly finished speaking, when all the 1,500 Companions (ra) stood up and instantly became soldiers and leapt over one another to hold the Holy Prophet’s (sa) hand and take the oath. This oath possesses a special importance in the history of Islam. It is called the ‘Pledge of the Tree’. This is because when the oath was taken, the Holy Prophet (sa) was sitting under a tree. Every one of those who took the oath remained proud of it to the end of his days. 

“Of the 1,500 present on the occasion, not one held back. They all promised that if the Muslim envoy had been murdered, they would not go back. Either they would take Mecca before dusk, or they would all die fighting. The taking of the oath was not over when Hazrat Uthman (ra) returned. He reported that the Meccans did not agree to let the Muslims perform the tawaf until the following year. They had appointed their delegates to sign a settlement with the Muslims. Soon after, Suhail, a chief of Mecca, came to the Holy Prophet (sa). A settlement was reached and recorded.” 

*(Dibachah Tafsir al-Quran, Anwar al-Ulum, Vol. 20, pp. 307-308)*

Treaty of Hudaibiyah & Bai’at-e-Rizwan (Hazrat Musleh Mau’d’s (ra) Narration)

Hazrat Musleh-e-Maud (ra) states:

“During the time of Hazrat Uthman (ra), instead of the people of Mecca living only in Mecca, the people of Medina only residing in Medina, the people of Taif only remaining confined to Taif, the people of Najd remaining in Najd, the people of Yemen living in Yemen alone and being unaware of each other’s language and idioms, Medina had become the capital and all tribes had become one. Since the governance was in the hands of the people of Medina, a large portion of whom were the Muhajireen of Mecca, even the residents of Medina had learnt the Hijaz dialect of Arabic owing to their association and interaction with the Meccans. Thus, since they were responsible for enforcing the law and they were responsible for the wealth (i.e. those who were in authority) and the eyes of everyone were fixed upon them, the people of Taif, Najd, Mecca, Yemen and also the majority of the people residing in other areas would regularly travel to Medina. They would meet the Muhajireen and Ansar of Medina and learn about Islam from them. Thus, over time the official language of academia through which the teachings were imparted became one. Then, some of them even came and settled in Medina and so they fully adopted the Hijazi dialect. When these people would return to their hometowns, since they were scholars and teachers, most certainly them travelling there would have had an effect on the people. 

“Aside from this, owing to the wars that were taking place, people of various tribes had the chance to stay together. Given that the officers [of the army] were the eminent companions, staying in their company would instil within them a natural desire to emulate their example and this would include learning their language as well. Although in the beginning, people may have had some difficulties understanding the Quran; however, after Medina became the capital and all the tribes of Arabia began regularly converging upon Medina as the centre of Arabia, this difficulty [in understanding the Quran] would have been removed. The reason for this is that by that time, all those who possessed a scholarly disposition became fully acquainted with the language and meanings of the Quran. 

“Thus, when the people understood this fully, Hazrat Uthman (ra) ordered that from then on, only the Hijazi qirat [reading] of the Quran would be used and no one was permitted to use the other readings. The intention behind this command was that people had become acquainted with the Hijazi dialect, therefore there was no longer any reason for people to be permitted to substitute words for Hijazi Arabic [dialect]. 

“Owing to this command issued by Hazrat Uthman (ra), the Shias – who are opposed to the Sunnis – say that the current manuscript of the Quran is the version created by Uthman (ra). However, this allegation is completely false; up until the era of Hazrat Uthman (ra), owing to their social interactions and intermingling, the various Arab tribes had become familiar with the differences in the dialects of their language. By this time, there was no need for the permission to recite the various qiraat to remain. 

“This permission was only temporary and the reason it was granted was that they were the early days and there were different tribes; within these tribes a difference in dialect changed the meanings of certain words. Owing to this difference, for a brief time, those tribes were permitted to substitute the words of the actual revelation with other words revealed by God Almighty that were prevalent within those tribes. The reason for this was so that the commandments of the Holy Quran could be understood and there would be no obstacle preventing people from understanding it; also so that each tribe could read the Quran using the idioms of their language and in their own dialect.

“When 20 years had elapsed since this permission was granted, the situation had changed completely and the tribes had progressed. Those Arabs that were once several tribes had become one mighty tribe; in fact, they had become a formidable government. They were responsible for upholding the law and providing an education. They had the power to distribute various offices and began implementing penal laws. Subsequently, there were no longer any impediments in people understanding the primary dialect in which the Quran was revealed. 

“When this situation became prevalent, Hazrat Uthman (ra) annulled the permission that was only meant to be temporary and this indeed was the will of God. However, the Shias allege this to be Hazrat Uthman’s (ra) biggest mistake in that he stopped all other qiraat [readings] and only adopted one reading. However, if they had pondered over the matter, they would have realised that Allah the Almighty permitted the reading of the different qiraat in the second era of Islam, not in the early era. This proves the fact that although Holy Quran was revealed in the Hijazi dialect, the different qiraat came about as various tribes accepted Islam. The language between the different tribes varied and they either could not pronounce certain words correctly or specific words have different connotations amongst the different tribes. For this reason, in such cases where this difference would have arisen, under the directive of God Almighty, the Holy Prophet (sa) granted permission to use a word from a different dialect or to use a different word in its place. However, this difference had no bearing on the meaning or understanding of the verses; in fact, if this permission was not given, then this difference [in meaning and understanding] would certainly have arisen. 

“We find proof of this from the fact that the Holy Prophet (sa) taught one qirat [reading or recitation] of a particular chapter to Hazrat Abdullah (ra) bin Mas‘ud and a different qirat of the same chapter to Hazrat Umar (ra). The reason for this was that Hazrat Umar (ra) was born and brought up in a city and Hazrat Abdullah (ra) bin Mas‘ud was a shepherd and comparatively interacted more with Bedouins. Thus, both languages were very different. 

One day, Hazrat Abdullah (ra) bin Mas‘ud was reciting that same chapter of the Holy Quran and when Hazrat Umar (ra) walked past he heard Abdullah (ra) bin Mas‘ud reciting the chapter with certain differences. Hazrat Umar (ra) was astonished as to how this could be because the wording he knew was different and Abdullah (ra) bin Mas‘ud was reading it in another way. Hazrat Umar (ra) took hold of him by the neck and said, ‘I will present your matter before the Holy Prophet (sa). Some words of the chapter are different to the way you are reading them.’ Thus, Hazrat Umar (ra) brought him to the Holy Prophet (sa) and said, ‘O Messenger (sa) of Allah! You have taught me this chapter in one way and Abdullah (ra) bin Mas‘ud is reciting it in another.’ The Holy Prophet (sa) asked Abdullah (ra) bin Mas‘ud how he was reading the chapter. He became worried and began trembling thinking that he had made a mistake, but the Holy Prophet (sa) said to him not to worry and to recite it. When Abdullah (ra) bin Mas‘ud recited the chapter, the Holy Prophet (sa) said, ‘This is absolutely correct.’ Hazrat Umar (ra) responded, ‘O Messenger (sa) of Allah! You taught me in another way.’ The Holy Prophet (sa) said, ‘That way is also correct.’ The Holy Prophet (sa) then added, ‘The Holy Quran has been revealed in seven qiraat [readings]. Do not quarrel amongst yourselves about these minor differences.’ The reason behind this difference was that the Holy Prophet (sa) thought since Abdullah (ra) bin Mas‘ud was a shepherd, his dialect was different and so he taught him the reading that was closest to his dialect.
 
Regarding Hazrat Umar (ra), the Holy Prophet (sa) considered that since he belonged to the city, therefore he should be taught the Meccan dialect in which the Quran was primarily revealed. Thus, the Holy Prophet (sa) permitted Hazrat Abdullah (ra) bin Mas‘ud to recite the chapter in his own dialect and Hazrat Umar (ra) to recite the chapter in the dialect known in the city. These minor differences have arisen due to the various qiraat [readings]. However, there was no difference in the actual meaning of the text and everyone knew that this was a natural consequence of the various civilisations, education and differences in the dialects.”

Hazrat Musleh-e-Maud (ra) further states:

“[…] The [Muslim] civilisation and government transformed individual tribes into one nation and one language and everyone became familiar with Hijazi Arabic. Therefore, Hazrat Uthman (ra) thought that to keep the use of different Qiraat would be the means of creating division [among the tribes] and he was absolutely correct. For this reason, he stopped the common use of different qiraat, but the qiraat themselves would remain preserved in the books of qiraat. Thus, keeping this virtuous intention in mind, he forbade the common use of any other qiraat other than the Hijazi script, which was the original dialect. Subsequently, in order to unify both Arabs and non-Arabs alike for the recitation of the Quran, he permitted the Hijazi script which was the initial qirat [reading].” 

*(Tafsir-e-Kabir, Vol. 9, pp. 49-51)*

The Need to Compile a Single Version of the Holy Qur’an

Regarding the day in which Hazrat Uthman’s (ra) martyrdom took place, it is said that he was martyred on the 17th or 18th of Dhul Hijja 35 AH, on a Friday. According to Abu Uthman Nahdi, Hazrat Uthman (ra) was martyred in the middle days of Ayam-e-Tashreeq, i.e. 12 Dhul Hijja. However, according to Ibn Ishaq, Hazrat Uthman (ra) was martyred 11 years, 11 months and 22 days after the martyrdom of Hazrat Umar (ra) and 25 years after the demise of the Holy Prophet (sa). 

*(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 159)*

According to another narration, Abdullah bin Amr bin Uthman relates that Hazrat Uthman (ra) was martyred at the age of 82 after the Asr prayer on Friday 18 Dhul Hijja 36 AH. And he was fasting on the day he was martyred. According to Abu Ma‘shar, Hazrat Uthman (ra) was 75 years of age at the time of his martyrdom. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 43)*

Date of the Day of the Siege

Hazrat Khalifatul Masih III (rh)has mentioned the sacrifice of Hazrat Uthman (ra) as follows:

“Once, provisions were required for a battle and the Holy Prophet (sa) made an appeal for the essential requirements before the Companions (ra) and urged them to offer financial sacrifices. Subsequently, Hazrat Abu Bakr (ra) brought his entire wealth and Hazrat Umar (ra) brought half of his wealth. Hazrat Uthman (ra) submitted, ‘I will endure all the expense of 10,000 companions; kindly accept this from me.’ On top of that, he donated 1,000 camels and 70 horses.” 

*(Khutbat-e-Nasir, Vol. 2, p. 363, Khutbah Jumuah delivered on 18 October 1968)*

Financial Sacrifice (Hazrat Khalifatul Masih III’s (ra) Narration)

There are numerous narrations in relation to Hazrat Uthman’s (ra) generosity and spending in the way of Allah the Almighty. Hazrat Uthman (ra) himself relates, “There are 10 things I keep hidden and only my Lord knows. I was the fourth person of all people to accept Islam; I have never listened to any vain songs and I have never uttered a lie; ever since I took the oath of allegiance at the hand of the Holy Prophet (sa) I have never touched my private area with my right hand; after accepting Islam, not a single Friday has gone by that I haven’t freed a slave, barring the Friday when I had no slave to free; in such a case, I would free a slave on a day other than the Friday; nor have I committed adultery in the era of Jahilyyah [era of ignorance prior to the advent of Islam] nor after having accepted Islam.” 

*(Majma‘ al-Zawa‘id wa Manba‘ al-Fawa‘id, Vol. 9, p. 65, Kitab al-Manaqib, Bab fi ma Kana fih min al-Khair, Hadith 14524, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2001)*

Hazrat Uthman’s (ra) freed slave, Abu Saeed relates that whilst the house of Hazrat Uthman (ra) was besieged, he freed 20 slaves. 

*(Ali Ibn al-Athir, Usdul-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Fikr, 2003], p. 489)*

Hazrat Abdullah (ra) bin Mas‘ud narrates:

“We were in a battle alongside the Holy Prophet (sa) when the people were suffering from hunger, to the extent that I witnessed worry on the faces of the Muslims, and joy on the faces of the hypocrites. When the Holy Prophet (sa) witnessed these scenes, he said, ‘By Allah, the sun will not set until He has brought you provisions.’ 

“When Hazrat Uthman (ra) learnt of this, he said, ‘Allah and His Messenger (sa) have spoken the truth.’ So he purchased 14 camels along with the grains laden upon them and sent nine of them to the Holy Prophet (sa). Upon seeing them, the Holy Prophet (sa) asked, ‘What is this?’ He was then informed that Hazrat Uthman (ra) had sent these gifts for him. Thereupon, the countenance of the Holy Prophet (sa) was filled with joy and happiness and the faces of the hypocrites were overcome with anxiety. Then I saw the Holy Prophet (sa) raise both his hands to the point where the whiteness beneath his arms became visible and he prayed for Hazrat Uthman (ra). I had never heard the Holy Prophet (sa) pray in such a manner for anyone else before, or even after; and the prayer was:

اَللّٰهُمَّ أَعْطِ عُثْمَانَ، اَللّٰهُمَّ افْعَلْ بِعُثْمَانَ

“‘O Allah! Grant Uthman in abundance; O Allah shower Your blessings and bounties upon Uthman.’”

Hazrat Aisha (ra) relates, “When the Holy Prophet (sa) came to me, he saw some meat and asked who had sent it. I answered that it was sent by Hazrat Uthman (ra). Thereupon, I witnessed the Holy Prophet (sa) raise his hands and pray for Hazrat Uthman (ra).” 

*(Majma‘ al-Zawa‘id wa Manba‘ al-Fawa‘id, Vol. 9, p. 64, Kitab al-Manaqib, Bab I‘anatuh fi al-Jaish al-Usrah wa Ghairih, Hadith 14520/14523, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2001)*

Muhammad bin Hilal narrates from his grandmother that she would go to Hazrat Uthman (ra) when his house was under siege. He says that his grandmother had a son who was named Hilal. One day, when Hazrat Uthman (ra) didn’t find her present he asked about her whereabouts and was informed that she had given birth to a son that night. He states that his grandmother said, “Thereupon, Hazrat Uthman (ra) sent me 50 dirhams and a part of a large cloth and said, ‘This is an allowance for your son and this cloth is for your son to wear. When your son turns one, we shall increase the allowance to 100 dirhams.’” 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7, Sanah 35 Hijri, Fasl fi Dhikr Shai min Siratih [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] p. 206)*

Ibn Saeed bin Yarbu narrates:

“I once left home in the afternoon when I was a child. I had a bird which I was making fly in the mosque when I saw a man lying there who had a beautiful countenance. Beneath his head was a brick or a piece of brick”; he placed the brick there as a pillow. “I stood there and stared in awe of his beauty. He opened his eyes and asked me, ‘O child, who are you?’ I told him who I was, then he spoke out to a child sleeping nearby, but the child did not give any response. Upon this he told me to go and bring him and I proceeded to do so. The wise man instructed the child to go and bring something and told me to sit down. Then the child went away and returned with a garment and 1,000 dirhams. He then asked me to take off the clothes I was wearing and gave me the garment to wear, in which he had placed one thousand dirhams. When I returned to my father and I told him everything that had just happened, he said, ‘O my child, do you know who it is that treated you in this way?’ I replied that I did not know except that he was a person who was sleeping in the mosque and I had never in my entire life seen a more handsome person. He said to me, ‘He was Hazrat Amirul Momineen [leader of the faithful] Hazrat Uthman (ra) bin Affan.’” 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7, Sanah 35 Hijri [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] pp. 206-207)*

Ibn Jarir relates that Hazrat Talha (ra) met Hazrat Uthman (ra) whilst he was going towards the mosque. Hazrat Talha (ra) stated to Hazrat Uthman (ra), “I now have the 50,000 dirhams which I owed you, therefore you may send someone to me in order to collect the money.” Upon this, Hazrat Uthman (ra) stated, “Owing to your kindness, I gift this amount to you.” In other words, he did not need to repay him. 

Asmai states that Ibn Amir appointed Qatan bin Auf Halali as the governor of Kirman and so left with 4,000 Muslim soldiers. During the way, a valley had given way due to the rain and their path was obstructed as a result. Qatan feared that perhaps he would not be able to arrive at his destination on time and so he announced that whoever could cross the valley, he would be given 1,000 dirhams as a reward. Following this, people began to swim in order to go across the other side. Whenever any of the soldiers would cross the valley, Qatan would instruct that he be given his reward. Eventually, the entire army crossed the valley and thus four million dirhams were given. However, Ibn Amir, who was the governor, refused to give this money to Qatan and informed Hazrat Uthman (ra) about this matter in writing. Upon this, Hazrat Uthman (ra) stated, “Give this amount to Qatan for he has helped the Muslims in the cause of Allah.” Thus, ever since they had crossed the valley, the rewards which they were given were known as “Jawaiz” which is the plural of “Jaizah”. 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7, Sanah 35 Hijri, Fasl fi Dhikr Shai min Siratih [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] p. 208)*

Generosity & Spending in the Way of Allah the Almighty

Emissary at the Treaty of Hudaibiyah 

Then, mentioning his own analysis of the incident, Hazrat Mirza Bashir Ahmad Sahib (ra) states:

“However, there is another fact which makes the entire tale of this rumour and the return of the immigrants altogether incredulous. The beginning date of the migration to Abyssinia is mentioned as Rajab 5 Nabawi and the date of ‘the prostration’ has been mentioned as Ramadan 5 Nabawi and historical accounts state that as a result of this rumour, the return of the immigrants to Abyssinia occurred in Shawwal 5 Nabawi. Therefore, the gap in time-periods between the first migration and the return of the immigrants is merely two to three months. 

“If the time period is calculated from the date of ‘the prostration’, the time is only one month. Now, in accordance with the circumstances of that era, it is categorically impossible for three trips to have been undertaken between Mecca and Abyssinia in such a small time period. In other words, first the Muslims travelled from Mecca to Abyssinia, after which an individual from Mecca brought news to Abyssinia regarding the Quraish’s acceptance of Islam. Then the Muslims once again set off from Abyssinia and reached Mecca. The completion of these three trips”, excluding the additional time that is consumed in various affairs, preparation for example, “were absolutely impossible in such a short time frame. 

“Furthermore, it is unpragmatic that two trips could have been completed between the time of ‘the prostration’ and the time of the alleged return of the immigrants to Abyssinia. At that time, in order to travel from Mecca to Abyssinia, one was required to first go south, then, from there, cross the Red Sea and reach the coast of Africa by ship”, which was not always present. “Then from the coast, further on to Aksum, the capital of Abyssinia, which was situated at quite a distance from the coast. And as per the slow mode of travel in that era, a trip of this magnitude could not have been performed in less than one and a half to two months. 

“From this vantage point, the entire incident in itself turns out to be fabricated and baseless. If, hypothetically, there was some underlying truth, then it is no more than that which has been mentioned above. Allah knows best.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 146-152)*

Reality of the Return of the Migrants from Abyssinia to Mecca

The Battle of Ghatafan took place in Muharram or Safar 3 AH. Whilst setting off towards Najd in order to travel to Ghatafan, the Holy Prophet (sa) appointed Hazrat Uthman (ra) as the amir of Medina in his absence. Therefore, in this respect, he was not able to partake in this expedition either. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 41)*

With regard to the details of this expedition, Hazrat Mirza Bashir Ahmad Sahib (ra) states:

“Upon the proposal of a renowned warrior from among themselves named Dau‘thur bin Harith, the people of the Banu Tha‘labah and Banu Maharib, which were tribes of the Banu Ghatafan, began to assemble in a place called Dhi Amr, situated in Najd, with the intention of launching a sudden attack upon Medina. However, since the Holy Prophet (sa) would keep a constant watch on the movements of his enemies, he was able to receive timely intelligence as to the deadly motives of these tribes. Therefore, in the likeness of a vigilant general, as a pre-emptive measure, the Holy Prophet (sa) assembled a force of 450 Companions and set out from Medina towards the end of Muharram 3 AH, or in the beginning of Safar 4 AH. 

“Advancing swiftly, the Holy Prophet (sa) reached close to Dhi Amr. As soon as the enemy was informed of the arrival of the Holy Prophet (sa), they quickly climbed to the nearby mountains in order to secure themselves and when the Muslims reached Dhi Amr, the plain was empty. However, the companions managed to apprehend a Bedouin named Jabbar, who belonged to the Banu Tha‘labah. The Companions took him captive and presented him before the Holy Prophet (sa). 

“When the Holy Prophet (sa) enquired of him as to the facts, it was ascertained that all of the people from the Banu Tha‘labah and Banu Maharib had secured themselves in the mountains and they would not confront the Muslims in an open field. With no other alternative, the Holy Prophet (sa) was compelled to order a return. Nonetheless, the benefit which was indeed derived from this Ghazwah was that the threat posed by the Banu Ghatafan at the time was temporarily averted.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 463)*

Appointment as Amir of Medina during the Battle of Ghatafan

Hazrat Khalifatul Masih I (ra) states, “People attribute Hazrat Uthman (ra) to be Jami‘ al-Quran [i.e. the collator of the Holy Quran] whereas this is incorrect. They have assumed this simply because of the rhyming pattern with the name Uthman [and Jami‘ al-Quran]. Indeed, if one were to say he was responsible for the published version of the Quran [we have today], then that would be correct to an extent. During his Khilafat, Islam spread far and wide. For this reason, Hazrat Uthman (ra) ordered a few copies of the manuscript of the Quran to be made and sent them to Mecca, Medina, Syria, Basra, Kufa as well as to other lands. He adopted the order of the Quran as was desired by Allah the Almighty and instructed by the Holy Prophet (sa), and then ensured that the same copy reached us. Indeed, to read it and safeguard it is our responsibility.” 

*(Haqaiq-ul-Furqan, Vol. 4, p. 272)*

Responsible for the Published Version of the Holy Qur’an

The first thing to be remembered in relation to Hazrat Uthman (ra) is that he did not personally take part in the Battle of Badr. However, he was among those eight fortunate companions who were given a portion of the spoils of war by the Holy Prophet (sa) and were, as such, considered to have taken part in the battle. 


His name was Uthman bin Affan bin Ab-il-As bin Umayyah bin Abd Shams bin Abd Manaf bin Qusayy bin Kilab. As such, his ancestry connects to the Holy Prophet (sa) in the fifth generation through Abd Manaf. 

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Introduction

The following is the background to Hazrat Uthman’s (ra) marriage with Hazrat Ruqayyah (ra). Prior to the Holy Prophet’s (sa) claim to prophethood, Hazrat Ruqayyah (ra) was betrothed to the son of Abu Lahab, Utbah, whilst her sister, Hazrat Umm Kulthum (ra) was due to marry Utbah’s brother, Utaibah. 

After Surah al-Masad, or Surah al-Lahab, was revealed, their father, Abu Lahab, said to his sons that he would cease to have any connection with them should they fail to sever their relations with the daughters of Muhammad (sa). Therefore, before the marriage ceremony took place, they separated from both sisters. Thereafter, in Mecca, Hazrat Uthman (ra) married Hazrat Ruqayyah (ra) and migrated with her to Abyssinia. Hazrat Uthman (ra) and Hazrat Ruqayyah (ra) were paradigms of beauty. Thus, it was said:

اَحْسَنَ‭ ‬زَوْجَيْنِ‭ ‬رَاٰهُمَا‭ ‬اِنْسَانٌ‭ ‬رُقَيَّةُ‭ ‬وَزَوْجُهَا‭ ‬عُثْمَانُ‬‬‬‬‬‬‬‬‬‬‬‬

That is, “The most beautiful couple that anyone had set their eyes on was Hazrat Ruqayyah (ra) and her husband, Hazrat Uthman (ra).” 

*(Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 4, pp. 322, 323, Bab fi Dhikr Awladuh al-Kiram, Darul Kutub al-Ilmiyyah, Beirut, 1996)*

Marriage to Hazrat Ruqayyah (ra)

With regard to Hazrat Umar’s (ra) demise and Hazrat Uthman’s (ra) election as Khalifa, Hazrat Musleh-e-Maud (ra) states:

“When Hazrat Umar (ra) was injured and realised that his demise was imminent, he nominated six persons and advised them to elect the Khalifa from among themselves. They included Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Abdur Rahman (ra) bin Auf, Hazrat Saad (ra) bin Abi Waqas, Hazrat Zubair (ra) and Hazrat Talha (ra). In addition to them, he included Hazrat Abdullah bin Umar (ra) as an advisor, but did not declare him entitled to Khilafat. He also admonished that these people should give their verdict within three days and Suhaib (ra) should lead the prayer during that period of time. He appointed Miqdad bin Al-Aswadra to oversee the consultation and election process and directed him to gather the electoral college at one place and to guard them. He further said that the people should pledge allegiance to the person who was elected by the majority of votes and if anyone declined to do so, then he should be killed. If there were three votes on each side, then Hazrat Abdullah bin Umar (ra) would recommend who the Khalifa should be. If the members of the electoral college did not agree to the decision of Abdullah (ra) bin Umar, then the person favoured by Abdur Rahman (ra) bin Auf should be appointed as Khalifa.

These five companions discussed this matter, as Talha (ra) was not in Medina at that time, but could not come to any conclusion. After a lengthy discussion, Hazrat Abdur Rahman (ra) bin Auf asked if anyone wanted to withdraw his name, but all of them remained quiet. On this, Hazrat Abdur Rahman (ra) bin Auf withdrew his name, then Hazrat Uthman (ra) withdrew his name and then two others did the same. Hazrat Ali (ra) remained quiet; however, he then took a pledge from Hazrat Abdur Rahman (ra) bin Auf that he (i.e. Hazrat Abdur Rahman (ra)) would be completely impartial, and entrusted the responsibility of making the decision to him. For three days, Hazrat Abdur Rahman bin Auf (ra) visited every house in Medina to obtain the opinion of every man and woman in regard to who they thought should be elected as Khalifa. All of them expressed their agreement to the Khilafat of Hazrat Uthman (ra). Thus, he gave his verdict in favour of Hazrat Uthman (ra) and he became the Khalifa.” 

*(Khilafat-e-Rashidah, Anwar-ul-Ulum, Vol. 15, pp. 484-485)*

Allama Ibn Saad writes:

“The pledge of allegiance to Hazrat Uthman (ra) took place on Monday, 29 Dhul Hijjah 23 AH. Nazzal bin Sabrah relates that when Hazrat Uthman (ra) became Khalifa, Hazrat Abdullah (ra) bin Masud stated, ‘Amongst those who remain from us, we have elected the best person and we carried out this election with utmost diligence.’” 


Hazrat Umar’s (ra) Demise & Hazrat Uthman’s (ra) Election as Khalifa

I will mention various expeditions in which Hazrat Uthman (ra) took part. As mentioned previously, Hazrat Uthman (ra) was not able to take part in the Battle of Badr because his wife, Hazrat Ruqayyah (ra), daughter of the Holy Prophet (sa), was extremely unwell. Owing to this, the Holy Prophet (sa) instructed Hazrat Uthman (ra) to remain behind in Medina in order to look after her but he considered Hazrat Uthman (ra) among those who participated in the battle. For this reason, he granted the same reward and the same number of provisions from the spoils of war as those who participated in the battle. 

*(Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, p. 334, Ghazwah Badr, Dar al-Kutub al-Ilmiyyah, Beirut, 1996)*

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Participation in the Battle of Badr

On another occasion, regarding the vulgarity and impropriety of those that murdered Hazrat Uthman (ra), Hazrat Musleh-e-Maud (ra) states: 

“Just look at what they did; they martyred Hazrat Uthman (ra) and whilst he was lying in a pool of blood, writhing in agony, the murderers were passing vulgar remarks about the wife of Hazrat Uthman (ra) by commenting about her body. Their actions then became even worse…” i.e. not only towards Hazrat Uthman’s (ra) wife, but worse still; Hazrat Musleh-e-Maud (ra) states that they began to pass vulgar remarks about Hazrat Aisha (ra). Hazrat Musleh-e-Maud (ra) states: 

“Upon hearing these things, I say that Allah the Almighty has granted me a lofty position, for which I am honoured. But it is my heart’s desire, that if only I were alive then instead of now, I would have obliterated them all. Look at the extent they fell…” as mentioned earlier, they removed the hijab from Hazrat Aisha (ra) and upon seeing her they commented that she was a young woman.” 

*(Report Mushawarat 11-12 April 1925, pp. 32-33)*

They did not even refrain from passing remarks about Hazrat Aisha (ra).


The vulgarity of the Rebels

During the time of Hazrat Abu Bakr (ra), the various manuscripts of the Holy Quran were gathered together, which he kept with himself. Then they were kept with Hazrat Umar (ra) and after him, they were in the possession of Hazrat Hafsa bint Umar (ra). During the era of Hazrat Uthman’s (ra) Khilafat, the following narration is found in regard to him acquiring these manuscripts. 

Hazrat Huzayfa (ra) bin Yaman relates that he was fighting along with the people of Iraq against the Syrians for the lands in Armenia and Azerbaijan. Upon returning from there, he presented himself before Hazrat Uthman (ra).  Hazrat Huzayfa (ra) was concerned owing to the difference in their reading [Qiraat] of the Holy Quran in those lands. He submitted before Hazrat Uthman (ra), “O leader of the faithful, take care of the ummah lest they begin to dispute with one another over the book of Allah just like the Jews and Christians did.” 

Following this, Hazrat Uthman (ra) sent a message to Hazrat Hafsa (ra) and asked her to give the various manuscripts of the Holy Quran so that he could produce various copies of the Holy Quran from it and then those manuscripts would be returned to her. And so, Hazrat Hafsa (ra) sent those manuscripts to Hazrat Uthman (ra). Hazrat Uthman (ra) then instructed Hazrat Zaid (ra) bin Thabit, Hazrat Abdullah (ra) bin Zubair, Hazrat Saeed (ra) bin Aas and Hazrat Abdur Rahman (ra) bin Harith bin Hisham to produce copies from those manuscripts. Hazrat Uthman (ra) then told the latter three of the aforementioned companions, who were from among the Quraish, that if there was a difference [in the qiraat] in their copy of the Quran and the Quran written by Zaid, then they should write it according to the language of the Quraish for the Quran was revealed in the language of the Quraish [i.e. their dialect of Arabic]. Thus, these companions worked on this task. When the copies of the Holy Quran were completed, Hazrat Uthman (ra) returned the original manuscripts of the Holy Quran to Hazrat Hafsa (ra) and sent the various newly produced copies of the Holy Quran to various countries and instructed that if there was any other copy of the Holy Quran besides this, it should be burnt. 

*(Sahih al-Bukhari, Kitab Fada‘il al-Quran, Bab Jam‘ al-Quran Hadith 4986, 4987)*

Allama ibn Al-Tin states that the difference between Hazrat Abu Bakr (ra) and Hazrat Uthman (ra) compiling the Quran was that Hazrat Abu Bakr (ra) compiled the Holy Quran fearing that if the huffaz-e-Quran [i.e. those who had committed the entire Quran to memory] passed away, then some parts of the Holy Quran may be lost because until then, the Holy Quran had not been compiled in one single form. Thus, Hazrat Abu Bakr (ra) compiled the Holy Quran by placing the verses in the same order as the Holy Prophet (sa) had taught the companions to memorise it. On the other hand, Hazrat Uthman (ra) compiled the Holy Quran owing to the increasing difference in the dialects of the language. People began to recite the Holy Quran according to their own dialect and style of pronunciation and would deem the reading style [qirat] of others to be incorrect. Hazrat Uthman (ra) was concerned that perhaps this would lead to a more serious situation. And so, Hazrat Uthman (ra) compiled the various manuscripts, which Hazrat Abu Bakr (ra) had initially collected, into a single copy according to the sequence of its chapters. Moreover, Hazrat Uthman (ra) kept it in the language of the Quraish and the reason he gave for doing this was that the Quran was revealed in the language of the Quraish. Although initially it was also permitted that one could recite the Quran in other dialects as well for the purpose of ease; however, when Hazrat Uthman (ra) observed that there was no longer any need to do it in this manner, he instructed for it to be recited in only one style of reading [qirat]. 

Allamah Qurtabi states that if the question is posed that why did Hazrat Uthman (ra) feel the need to compile the Quran and standardise it to one single reading for the people even though before him Hazrat Abu Bakr (ra) had already compiled it, then the answer to this is that Hazrat Uthman (ra) did not do this in order to compile the manuscripts. This [was already done] because Hazrat Uthman (ra) had sent a message to Umm-ul-Momineen, Hazrat Hafsa (ra) requesting for those very manuscripts of the Holy Quran so that he could produce various copies from it and thereafter he would return to her the original manuscripts. Thus, the reason why Hazrat Uthman (ra) did this was that people had started to disagree with one another over the different styles of reading [qiraat] of the Quran because the companions had travelled and settled in various cities. This was leading to a very serious situation and the differences between the people of Syria and Iraq had taken the form as described by Hazrat Huzayfa (ra). 

*(Ali Muhammad al-Salabi, Sirat Amirul Momineen Uthman (ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006]) pp. 232-231)*

Compilation of the manuscripts of the Holy Qur’an

We find a narration regarding the prayer of the Holy Prophet (sa) for his sons-in-law. It is written in Al-Isti‘ab that the Holy Prophet (sa) said, “I have prayed to my Lord, the possessor of Glory and Majesty, to not allow anyone to enter hell who is a son-in-law to me, or to whom I am a son-in-law.” 

*(Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 3, Uthman bin Affan (ra) [Beirut, Lebanon: Dar al-Jil, 2002], 156.)*

The Holy Prophet’s (sa) Prayer for his Sons-in-Law

Humran bin Aban states, “Once Hazrat Uthman (ra) bin Affan asked for water to be brought for ablution. He rinsed his mouth and cleaned his nose with the water. He then washed his face three times, washed his arms three times and performed masah over his head and feet, after which he laughed. He then asked his companions, ‘Will you not ask the reason why I laughed?’ They asked, ‘O Leader of the Faithful! Why did you laugh?’ Hazrat Uthman (ra) stated, ‘I saw the Holy Prophet (sa) when he was near this place; he asked for water to be brought and performed the ablution in the same manner as I just did. He then laughed, and then asked his companions, “Will you not enquire as to the reason why I laughed?” We said, “O Messenger (sa) of Allah! Why did you laugh?” The Holy Prophet (sa) said, “When a person requests for water and then washes their face, Allah the Almighty forgives all the sins committed by their face. Then when they wash their arms, the same happens, i.e. sins are forgiven, the same is the case when they perform masah over their head and similar is the case for when they wash their feet.”’” 

*(Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Musnad Uthman (ra) bin Affan, Hadith 415[Beirut, Lebanon: A‘lam al-Kutub, 1998], 201.)*

In actuality, this narration should have been mentioned alongside the previous narration regarding ablution. Nonetheless, it has been narrated here.


Benefit of Ablution

Hazrat Musleh-e-Maud (ra) has also written briefly about his martyrdom and the subsequent events. Hazrat Musleh-e-Maud (ra) writes:

“Medina fell into the hands of these very people [i.e. the rebels]. Furthermore, the acts of these individuals during those days were extremely shocking. They had already martyred Hazrat Uthman (ra), but they even objected to the burial of his body, as a result of which he could not be buried for three days. Eventually, a group of companions took the courage and buried him in the night. Those individuals [i.e. the rebels] hindered their path as well. However, some people threatened to attack them fiercely owing to which they backed off.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, p. 333)*

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Martyrdom & Subsequent Events

The relationship the Holy Prophet (sa) had with Hazrat Uthman (ra) and Hazrat Uthman’s (ra) rank in the eyes of the Holy Prophet (sa) can be gauged by the fact that the Holy Prophet (sa) did not lead the funeral prayer of an individual who harboured rancour towards Hazrat Uthman (ra). 

The details of this incident have been recorded in the following narration: Hazrat Jabir (ra) relates that once, the funeral procession of an individual was brought before the Holy Prophet (sa) so that he would lead the funeral prayer. However, the Holy Prophet (sa) did not do so. Someone said, “O Messenger (sa) of Allah! We have previously never observed you refrain from leading someone’s funeral prayer.” Upon this, the Holy Prophet (sa) said, “This individual harboured rancour towards Uthman (ra). As such, Allah the Exalted also holds enmity towards him.” 

*(Sunan al-Tirmidhi, Abwab al-Manaqib , Bab fi Manaqib, Hadith 3709)*

Rank in the Eyes of the Holy Prophet (sa)

After accepting Islam, he also suffered persecution. Musa bin Muhammad narrates on the authority of his father that after Hazrat Uthman (ra) bin Affan accepted Islam, his uncle, Hakam bin Abil Aas bin Umayyah, grabbed and tied him with a rope. He said to him, ‘You forsake the religion of your forefathers to accept this new faith? By God, I will not untie you until you relinquish your new religion.’ To this, Hazrat Uthman (ra) responded, ‘I swear by God that never will I abandon, nor renounce my faith.’ Hakam was compelled to release him witnessing the unwavering faith of Hazrat Uthman (ra). 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 31) *

Persecution for Accepting Islam

When Hazrat Abdullah (ra) bin Saad bin Abi Sarh defeated the French and the Berbers in Ifriqiya and Al-Andalus, the Byzantines were outraged and went to Constans II. They prepared an army to fight the Muslims, the likes of which the Muslims had not witnessed since the beginning of Islam. This army consisted of 500 naval fleet, which encountered the Muslims. Amir Mu‘awiyah (ra) appointed Hazrat Abdullah (ra) bin Saad bin Abi Sarh as the commander of the naval fleet. When the two armies faced each other, a severe battle ensued. Eventually, Allah the Almighty granted victory to the Muslims as a result of which Constans II fled along with the remaining army. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 1998], p. 116) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] pp. 152-153)*

Naval Battle Against the Byzantines

Mentioning the condition of the Muslims during this battle, Hazrat Mirza Bashir Ahmad Sahib (ra) says in Sirat Khatamun-Nabiyyin:

“The army of the Quraish had pretty much surrounded them from all four fronts and continued to crush the Muslims moment by moment through repeated attacks. Yet, even after all this, the Muslims would may well have regained themselves shortly thereafter, but the outrage was that a bold warrior from among the Quraish named Abdullah bin Qamiah attacked Mus‘ab (ra) bin Umair, the flag-bearer of the Muslims and severed his right hand with the blow of his sword. Mus‘ab (ra) immediately clutched the flag with his other hand and advanced to confront Ibn Qamiah, but in his second blow, the other hand was severed as well. 

“Upon this, Mus‘ab (ra) joined both of his severed hands together in an endeavour to keep the Islamic flag from falling, and held it to his chest, upon which Ibn Qamiah struck him a third time and this time, Mus‘ab was martyred and fell to the ground. As far as the flag was concerned, another Muslim immediately advanced and took hold of it, but since the size and figure of Mus‘ab resembled the Holy Prophet (sa), Ibn Qamiah thought that he had slain the Holy Prophet (sa). It is also probable that this scheme of his was merely guided by motives of mischief and deceit. In any case, when Mus‘ab (ra) was martyred and fell, Ibn Qamiah exclaimed that he had slain Muhammad (sa).

“At this news, the Muslims lost whatever composure was left in them and their force was scattered completely. Many Companions fled from the battlefield in a state of dismay. At the time, the Muslims were divided into three groups. One group was of those who had fled from the field of battle upon hearing the news that the Holy Prophet (sa) had been martyred, but this group was the smallest of all”, or rather it is said that they dispersed out of dismay, “and this included Hazrat Uthman (ra) bin Affan as well. However, as mentioned in the Holy Quran, taking into consideration the special circumstances of that time and the heartfelt faith and sincerity of these people, Allah the Exalted forgave them. From among these people, some had even reached Medina and in this manner, news of the so-called martyrdom of the Holy Prophet (sa) and defeat of the Muslim army managed to reach Medina as well. 

“A state of lamentation broke out in Medina, and the Muslim men and women, both young and old, all came out of the city in a state of immense dismay, and set out towards Uhud. Some made haste to the field of battle and plunged into the enemy ranks in the name of Allah. 

“The second group consisted of such people who had not fled, but upon hearing news of the martyrdom of the Holy Prophet (sa), had either lost determination or felt that now it was useless to fight. Hence, they had moved to one side of the battlefield, and sat down with their heads hanging low. 

“The third group was of those who continued to fight on without fail. Among them, some consisted of those people who were gathered around the Holy Prophet (sa) and were exhibiting unprecedented feats of valour, and most of them were fighting in the field of battle scattered apart from one another.

“As these people, and those from the second group, continued to discover that the Holy Prophet (sa) was alive, these people would continue to fight and close in around the Holy Prophet (sa) in the likeness of those possessed by madness. The state of war at the time was such that the army of the Quraish would push forward from all four fronts in the likeness of ferocious ocean waves. A rain of arrows and stones was falling upon them in the battlefield from all directions. Upon witnessing this state of danger, these devotees surrounded the perimeter of the Holy Prophet (sa) and shielded his blessed body with their own. However, despite this, whenever the force of the attack would surge forward, this handful of men would be jostled here and there, and in this state, at times, the Holy Prophet (sa) would almost be left standing alone.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 493-494)*

In any case it states that upon hearing the news of the Holy Prophet’s (sa) martyrdom, Hazrat Uthman (ra) left the battlefield, perhaps out of dismay and sorrow or for some other reason. And although he did not leave [the battlefield], Hazrat Umar’s (ra) name is also mentioned amongst those who stopped fighting out of their dismay and sorrow. However, the details of that will be mentioned later [during the mention of his accounts]. 


The Condition of the Muslims in the Battle of Uhud

There are various prophecies of the Holy Prophet (sa) regarding the discord and strife that emerged during the era of Hazrat Uthman’s (ra) Khilafat. Hazrat Aisha (ra) narrates that the Holy Prophet (sa) stated, “O Uthman! It is possible that Allah will bestow upon you a cloak. If people demand that you take this cloak off, do not take it off.” 

*(Sunan al-Tirmidhi, Abwab al-Manaqib, Bab Man al-Nabi (sa) “Uthman an la Yakhla” … Hadith 3705)*

This is a narration from Tirmidhi and has also been narrated in Sunan Ibn Majah as follows:  
Hazrat Aisha (ra) narrates that the Holy Prophet (sa) stated, “O Uthman! If ever Allah entrusts you with this matter [Khilafat] and the hypocrites seek to remove the cloak from you which Allah has bestowed upon you, never take it off.” The Holy Prophet (sa) repeated this three times. 
The narrator, Nu‘man states that he asked Hazrat Aisha (ra) that what stopped her from informing others about this news. Hazrat Aisha (ra) stated that she was made to forget this. 

*(Sunan Ibn Majah, Iftitah al-Kitab, Fadl Uthman (ra), Hadith 112)*

Hazrat Kaabra bin Ujrah relates that the Holy Prophet (sa) once spoke about a discord and said that it would occur very soon. As the Holy Prophet (sa) was narrating this, a person walked by, whose head was covered and was clad in a mantle. The Holy Prophet (sa) stated, “On that day”, when this discord emerges, “this individual will be on the truth.” The narrator states that he immediately stood up and took hold of that person and found that it was Hazrat Uthman (ra). He held Hazrat Uthman (ra) from both hands and then turned him in the direction of the Holy Prophet (sa) and asked, “Is it this individual?” The Holy Prophet (sa) said, “Yes, he is the one.” 

*(Sunan Ibn Majah, Iftitah al-Kitab, Fadl Uthman (ra), Hadith 111)*

Prophecies Regarding the Discord & Strive in the era of Hazrat Uthman’s (ra) Khilafat

The Holy Prophet (sa) had a ring which had the following words engraved on it: “Muhammad, Rasulullah [Muhammad (sa), the Messenger of Allah]” and the Holy Prophet (sa) used to wear this ring. In regard to this we find a narration:

Hazrat Anas bin Malik (ra) narrates that when the Holy Prophet (sa) intended to write a letter to the Byzantine king, he was informed that if the letter did not contain a seal, the letter would not be read. Upon this, the Holy Prophet (sa) made a silver ring and had the following words engraved on it: “Muhammad, Rasulullah.” The narrator states, “It is as if I can still see the brightness of that ring on his hand,” i.e. he recalls it that vividly. 

*(Sahih al-Bukhari, Kitab al-Libas, Bab Ittikhadh al-Khatam…, Hadith 5878)*

Hazrat Anas (ra) narrates that the Holy Prophet (sa) wore this ring and after him, Hazrat Abu Bakr (ra) wore it, after whom Hazrat Umar (ra) wore it. Then during the Khilafat of Hazrat Uthman (ra), one day Hazrat Uthman (ra) was sitting near a water well named Aris. The narrator states that Hazrat Uthman (ra) took out the ring and began playing with it, when it fell (i.e. he began turning it around on his finger). He states that they searched for the ring for three days alongside Hazrat Uthman (ra). All of the water from the well was also emptied, but the ring was not found. Hazrat Uthman (ra) was greatly perturbed by the loss of the ring and announced that the one who finds it would be given a large monetary reward. When all hope was lost in finding the ring, Hazrat Uthman (ra) instructed for the same silver ring to be made, thus an identical ring was made which had the engraving: “Muhammad, Rasulullah.” Hazrat Uthman (ra) wore the ring until his demise. At the time of Hazrat Uthman’s (ra) martyrdom, an unknown person took the ring. 

*(Sahih al-Bukhari, Kitab al-Libas, Bab Hal Yuj‘alu Naqsh al-Khatam…, Hadith 5879) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 2002], pp. 111-112)*

The Ring of the Holy Prophet (sa)

In one narration it is stated that Hazrat Uthman (ra) migrated once again to Abyssinia (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 31) but in the majority of books of history, there is no mention of Hazrat Uthman (ra) migrating to Abyssinia a second time. As it were, with regard to the background and details of the second migration to Abyssinia that are mentioned in certain books of history and hadith, careful and meticulous historians do not accept them completely as they are because from the historical events, it seems impossible.

Second Migration to Abyssinia

With regard to the accounts in relation to the Conquest of Mecca, which took place in 8 AH, a detailed narration can be found in Sunan al-Nasai about those individuals whom the Holy Prophet (sa) had ordered to be executed on this occasion. Hazrat Mus‘ab bin Saad (ra) relates from his father: 

“On the day of the Conquest of Mecca, the Holy Prophet (sa) granted protection to all disbelievers, save four men and two women. The Holy Prophet (sa) said, ‘Kill these four individuals, even if you find them clinging on to the covers of the Ka‘bah.’ These were Ikrimah bin Abi Jahl, Abdullah bin Khatal, Maqees bin Subaba and Abdullah bin Saad bin Abi Sarh. 

“When Abdullah bin Khatal was seized, he was holding on to the covers of the Ka‘bah. Saeed bin Huraith and Ammar bin Yasir, both rushed toward him. Saeed advanced and killed him. Maqees was caught by the people in the marketplace and killed. Ikrimah ran towards the sea. The people aboard the ship were caught in a storm, upon which they said, ‘Be sincere and truthful, as your gods will be of no avail to you here.’ Hearing this, Ikrimah said, ‘By God! If there is anything that can save me on sea, it is sincerity and truthfulness. Furthermore, it is sincerity and truthfulness alone that can save me on land as well. O Allah! I sincerely pledge to You that if You save me from this storm, I will go to Muhammad (sa) and place my hand in his and I am certain that I will find him forgiving and benevolent.’ Following this, he returned and accepted Islam.”

The more commonly known narration is that before boarding the ship, his wife caught up with him and convinced him to return. This narration will be mentioned later on. Nevertheless, this aforementioned narration was from Sunan al-Nasai.

As for Abdullah bin Abi Sarh, he hid in the home of Hazrat Uthman (ra) bin Affan. Then, when the Holy Prophet (sa) invited people to pledge allegiance, Hazrat Uthman (ra) took him to the Holy Prophet (sa) and said, “O Messenger (sa) of Allah, accept the pledge of allegiance from Abdullah.” The Holy Prophet (sa) looked up at him three times and refused each time. Eventually, the Holy Prophet (sa) accepted his pledge of allegiance and then later said, “Was there no wise person amongst you who could have killed that man whose pledge of allegiance I was hesitant about accepting?” They replied saying, “O Messenger (sa) of Allah! How could we know what was in your heart? Why did you not indicate this to us by signalling with your eyes?” The Holy Prophet (sa) said, “It does not behove a prophet to cast a glance in a deceptive manner.” 

This narration is recorded in Sunan Abi Dawood. Although another [similar] narration is also present in Sunan Abi Dawood, the last part about killing him is not mentioned. Thus, in this narration [of Abu Dawood], Hazrat Ibn Abbas (ra) states that Abdullah bin Saad bin Abi Sarh used to be a scribe for the Holy Prophet (sa), but Satan drove him astray due to which he joined the disbelievers. On the day of the Conquest of Mecca, the Holy Prophet (sa) ordered for him to be killed. Hazrat Uthman (ra) bin Affan sought protection for him upon which the Holy Prophet (sa) granted him protection. 

*(Sunan al-Nasai, Kitab al-Maharibah, Bab al-Hukm fi al-Murtad, Hadith 2072) (Sunan Abi Dawud, Kitab al-Hudud, Bab al-Hukm fi man Irtadda, Hadith 2358-2359)*

With regard to the statement of the Holy Prophet (sa) saying that Abdullah should have been killed and asking why he was not, one explanation about this is that this narration of the Holy Prophet (sa), in which he says to his Companions that when he had delayed accepting his pledge of allegiance, why had they not killed him is questionable, had the Holy Prophet (sa) not wished to accept his pledge of allegiance and wanted to remain firm on his decision to kill him, then he could have ordered for him to be killed. He was the victor and the leader of the state and the verdict of the death penalty was based upon justice. Thus, it is possible that a narrator added their own views in this narration. Furthermore, this narration is not found in Bukhari or Muslim and another version of this narration on the same subject is found in Abu Dawood related by Hazrat Ibn Abbas (ra) which has already been referred to earlier, and this also makes no mention of the part about the killing. 


Executions at the Conquest of Mecca

Hazrat Ibn Abbas (ra) narrates that the Holy Prophet (sa) was passing by a place and noticed Hazrat Uthman (ra) sat there and was crying out of sorrow upon the demise of Hazrat Umm Kulthum (ra). The narrator of the tradition states that at the time, both of his companions, i.e. Hazrat Abu Bakr (ra) and Hazrat Umar (ra), were with the Holy Prophet (sa). The Holy Prophet (sa) asked, “O Uthman, why are you crying?” Hazrat Uthman (ra) submitted, “O Messenger (sa) of Allah, the reason I am crying is because my relationship with you as a son-in-law has now ended” as both daughters had passed away. 

The Holy Prophet (sa) stated, “Do not cry. I swear by Him in Whose hands is my life that even if I had a 100 daughters, I would marry all of them to you, one after the other until not a single one of them would remain.” 

*(Kanz al-Ummal, Vol. 13, p. 21, Bab Fadha‘il al-Sahabah, Fadha‘il Dhun-Nurain Uthman (ra) bin Affan, Hadith 36201, Dar al-Kutub al-Ilmiyyah, Beirut, 2004)*

In any case, this was an expression of their mutual love. Hazrat Uthman (ra) was worried but the Holy Prophet (sa) granted him assurance that this relationship of theirs would continue and remain established.   


The Holy Prophet’s (sa) Immense Love for him

In relation to the arrangements of Hazrat Uthman’s (ra) burial, Niyaar bin Mukram relates that it was a Saturday between the Maghrib and Isha time when Hazrat Uthman’s (ra) body was carried by four individuals, including himself – Jubair bin Mut‘im, Hakeem bin Hizam and Abu Juham bin Huzayfa. Hazrat Jubair bin Mut‘im led the funereal prayer and Muawiyah has confirmed this narration. These same four individuals lowered him into the grave [for the burial] as well. According to one narration, Hazrat Jubair bin Mut‘im led the funeral prayer of Hazrat Uthman (ra) with a congregation consisting of 16 people. Allama ibn Saad states that the first narration is more correct, i.e. that the funeral prayer was offered by four people. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 43)*

Abdullah bin Amr bin Uthman relates that Hazrat Uthman (ra) was buried in Hash-e-Kokab on a Saturday evening between Maghrib and Isha prayers. Rabi bin Malik relates from his father that people would desire to bury their departed ones in Hash-e-Kokab. “Hash” means a small garden and “Kokab” was the name of an Ansari who owned this garden. This was situated very close to Jannat-ul-Baqi. Hazrat Uthman (ra) bin Affan would often say that very soon a righteous man shall pass away and he will be buried there, i.e. in Hash-e-Kokab and people will also do the same. Malik bin Abu Amir relates that Hazrat Uthman (ra) was the first person to be buried there. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], pp. 42-43) (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p. 468)*

There is another narration in relation to Hazrat Uthman’s (ra) burial that for three days, the mischief-makers and rebels did not allow Hazrat Uthman (ra) to be buried. It is written in Tarikh Al-Tabari that Abu Bashir Abdi related that for three days Hazrat Uthman’s (ra) body was left without a grave or shrouded in a cloth, nor was he allowed to be buried. Later, Hazrat Hakim (ra)bin Hizam and Hazrat Jubair (ra) bin Mut‘im spoke to Hazrat Ali (ra) with regard to Hazrat Uthman’s (ra) burial, that he ask the family of Hazrat Uthman (ra) to give permission to bury him. And so Hazrat Ali (ra) asked and they gave permission. 

When the rebels came to learn of this, they gathered stones and stood along the way. A few members from the family of Hazrat Uthman (ra) accompanied his funeral and wanted to enter an area in Medina known as Hash-e-Kokab where the Jews would bury their dead. When the body of Hazrat Uthman (ra) was brought out, they [i.e. the rebels] pelted stones at the charpoy [which was carrying his body] in order to cause it to fall down. When news of this incident reached Hazrat Ali (ra), he sent a message to them and cautioned them against doing such a thing. Upon this, they stopped. The funeral went on until Hazrat Uthman (ra) was buried in Hash-e-Kokab. 

When Amir Muawiyah assumed authority, he ordered for the walls of the graveyard to be taken down, so that it merged with graveyard of [Jannatul] Baqi. He also instructed the people to bury their departed ones close to the grave of Hazrat Uthman (ra) and in this way the graves of this area joined the graves of the other Muslims. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, Dhikr al-Khabar an al-Maudi alladhi… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], p. 68)*

According to other historical sources, it is also mentioned that Hazrat Uthman (ra) bought this area of land and included it as part of Jannatul Baqi. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 586)*

Burial

Hazrat Samurah bin Jundub narrates that a man said, “O Messenger (sa) of Allah! I saw a bucket hanging from the sky. Hazrat Abu Bakr (ra) came, held both ends of its wooden handle and drank a little from it. Next came Hazrat Umar (ra) who held both ends of its wooden handle and drank from it to his fill. Next came Hazrat Uthman (ra) who caught hold of both ends of its handle and drank of it to his fill. Next came Hazrat Ali (ra). He held both ends of its handle, but it sprayed out and some water from it fell on him.” 

*(Sunan Abi Dawud, Kitab al-Sunnah, Bab fi al-Khulafa, Hadith 2637)*

This was also an indication of the order of Khilafat. Hazrat Ali’s (ra) era of Khilafat was one of disorder and turmoil. There was an indication to this in that he was not able to drink from it properly.


Order of Khilafat

Ibn Ishaq states with relation to the migration that the Holy Prophet (sa) witnessed the trials and tribulations his Companions (ra) were forced to suffer, whereas he was in relative security due to his status in the eyes of Allah and because of his uncle, Abu Talib. He realised he possessed no power or sway to alleviate the hardships they were facing. 

Whilst he was in relative security, he was powerless to prevent the injustices the Companions (ra) were being inflicted with. Although he was safe to a certain degree from the injustices, he did not have the power to stop the atrocities being committed against his Companions (ra). The Holy Prophet (sa) told his Companions (ra) that they should head to Abyssinia, a land of peace where they would find a king who committed no injustices on people and they should stay there until Allah the Almighty alleviated them of their current plight. 

Anxious of the troubles they faced owing to their faith, they were forced to flee for the sake of Allah and set off for Abyssinia. This was the first ever migration in Islam. The Companions (ra) who migrated to Abyssinia included Hazrat Uthman (ra) who travelled with his wife, Hazrat Ruqayyah (ra), daughter of the Holy Prophet (sa). 

*(Ibn Hisham, Al-Sirah al-Nabawiyyah, bab Dhikr al-Hijrah al-Ula ila Ard al-Habashah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 237-238)*

Hazrat Anas (ra) relates that when Hazrat Uthman (ra) departed for Abyssinia, he was accompanied by Hazrat Ruqayyah (ra), daughter of the Holy Prophet (sa). The news of their whereabouts was delayed in reaching the Holy Prophet (sa), meaning he did not know whether they had migrated, where they had reached or how they were. So he went out and continued to wait for news about them. Then a woman came and she gave the Holy Prophet (sa) news with regard to them. Thereupon, the Holy Prophet (sa) stated that after Lot (as), Hazrat Uthman (ra) was the first person to have migrated alongside his family in the way of Allah. 

*(Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab al-Manaqib, Bab Hijratuh, Hadith 14498, Vol. 9, Da al-Kutub al-Ilmiyyah, Beirut, 2001)*

Hazrat Saad (ra) relates that when Hazrat Uthman (ra) bin Affan made the intention to migrate to Abyssinia, the Holy Prophet (sa) instructed him, “Take Ruqayyah (ra) along with you for I feel that each of you will be a support for the other.” That is to say that if both were together, they would continue to support one another. 

The Holy Prophet (sa) then said to Hazrat Asma (ra), daughter of Hazrat Abu Bakr (ra), “Go and find out whether they have departed or not, where they have reached and what the situation is out there.” 

When she returned, Hazrat Abu Bakr (ra) was also with the Holy Prophet (sa). She said that Hazrat Uthman (ra) set forth towards the sea having sat Hazrat Ruqayyah (ra) upon the saddle of the mule. Upon this, the Holy Prophet (sa) stated, “O Abu Bakr (ra), after Prophet Abraham (as) and Prophet Lot (as), these two are the first to migrate [in the way of Allah].” 

*(Al-Mustadrak ala al-Sahihain, Vol. 4, p. 414, Kitab Marifat al-Sahabah, Bab Dhikr Ruqayyah bint Rasulsa Allah, Hadith 6999, Dar al-Fikr, Beirut, 2002)*

First Migration to Abyssinia

In relation to Hazrat Uthman’s (ra) humility and simplicity, Abdullah Rumi relates that Hazrat Uthman (ra) would make his own arrangements for the ablution he was to perform in the night. He was told that he should instruct a house-worker to make the arrangements for him, upon which he replied, “No, the night is the time for them to rest”, meaning that the workers should be given time in the night to rest. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al ‘Arabi, 1996], p. 33)*

Alqamah bin Waqas narrates that Hazrat Amr (ra) bin al-Aas said to Hazrat Uthman (ra) whilst he was on the pulpit, “O Uthman (ra), you have placed this ummah in a very difficult situation.” Hazrat Uthman (ra) had delivered a sermon in which mentioned some points and also admonished the people. “So you should repent and they too should repent with you.” In other words, Hazrat Uthman (ra) had greatly instilled the fear of God in them and thus, a companion submitted this request before him. The narrator states that Hazrat Uthman (ra) immediately turned his face towards the qiblah, raised both his hands and supplicated: 

اَللّٰهُمَّ إِنِّيْ أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ

“O Allah, I seek Your forgiveness and turn to You.” Those who were present at the time also raised their hands and offered this prayer. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al ‘Arabi, 1996], p. 39)*

This was his level of fear [of God] and his humility that he at once raised his hands to supplicate and did not get into an argument with anyone. He instead prayed for himself and for his people. 


Humility & Simplicity

Previously the accounts from the life of Hazrat Uthman (ra) were being narrated and the battles he took part in. One of those expeditions was Dhat al-Riqa. The Holy Prophet (sa) set off against the Ghatfan tribes of Banu Tha‘labah and Banu Maharib in Najd with an army of 400 companions, or according to another narration, 700 companions. The Holy Prophet (sa) appointed Hazrat Uthman (ra) as the amir in Medina, whereas according to another narration, the Holy Prophet (sa) appointed Hazrat Abu Dharr Ghaffari (ra) as the amir. 

The Holy Prophet (sa) reached a place in Najd called Nakhl, which was also known as Dhat al-Riqa. A large army had gathered there in order to confront the Holy Prophet (sa). Both armies lined up against each other, but a battle did not ensue and the people remained fearful of each other. During this very battle, the Muslims offered Salat al-Khauf [prayer during a time of danger] for the first time. 

*(Ibn Hisham, Sirat Ibn Hisham, Ghazwat Dhat al-Riqa [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], pp. 614-615) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Ghazwat Rasul Allah (sa) Dhat al-Riqa [Beirut, Lebanon: Dar Ihya al-Turath al-Arabiyy, 1996], p. 280)*

Why this expedition was called Dhat al-Riqa is because the companions patched their flags. It is also stated that there was a tree or a mountain in this area by the name of Dhat al-Riqa. A narration in Bukhari is as follows, Hazrat Abu Musa Ash‘ari (ra) relates: 

“We set off for a battle alongside the Holy Prophet (sa). There were six of us. We had one camel among us, which we rode in turns. Our feet were cut open (that is, there was not six men in the expedition, but there were six men designated to one camel during the battle). Both of my feet were cut open as well and the nails had fallen off. We would wrap pieces of cloth around our feet. As such, it has been called the Battle of Dhat al-Riqa, that is, the battle of patches, as we had wrapped patches of cloth around our feet.” 

*(Sahih al-Bukhari, Kitab al-Maghazi, Ghazwat Dhat al-Riqa, Hadith 4128)*

There is an [additional] note by the Research Cell, which is important and so I will mention it as well. According to the books of history and biographies of the Holy Prophet (sa), the Battle of Dhat al-Riqa took place in 4 AH. However, Imam Bukhari (rh) has stated that this battle took place following the Battle of Khaybar, as Hazrat Abu Musa Ash‘ari (ra) participated in this battle and he accepted Islam after the Battle of Khaybar. Therefore, the date of 7 AH seems to be more plausible. 

*(Ibn Kathir, Al-Sirah al-Nabawiyyah, Ghazwat Dhat al-Riqa [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], p. 614) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Ghazwat Rasul Allah (sa) Dhat al-Riqa [Beirut, Lebanon: Dar Ihya al-Turath al-Arabiyy, 1996], p. 280) (Sahih al-Bukhari, Kitab al-Maghazi, Ghazwat Dhat al-Riqa, Hadith 4128)*

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Expedition of Dhat al-Riqa

Hazrat Musleh-e-Maud (ra) states:  

“At times, the Companions (ra) would sell the items and provisions in their homes and fulfil the expenditure for the battles. In fact, we also find examples whereby they sold all their properties and possessions and spent it for the sake of others and provided them for all their needs. For example, on one occasion, the Holy Prophet (sa) came out and stated, ‘Our army is leaving for an expedition, but the believers do not have any possessions. Is there anyone who wants to earn a good deed?’ Upon hearing this, Hazrat Uthman (ra) immediately stood up and whatever he had earned in profit, he presented it to the Holy Prophet (sa) in order to fulfil the expenses of the Muslim [army]. Observing this, the Holy Prophet (sa) stated, ‘Uthman has purchased Paradise!’ 

“Similarly, on one occasion a water-well was available to buy and since the Muslims in those days were facing extreme hardship owing to the lack of water, the Holy Prophet (sa) asked if there was anyone who wanted to earn a good deed. Hazrat Uthman (ra) submitted, ‘O Messenger (sa) of Allah! I am present and at your service.’ Following this, Hazrat Uthman (ra) purchased the water-well and donated it to the Muslims. Once again, the Holy Prophet (sa) stated, ‘Uthman has purchased Paradise!’ Similarly on another occasion the Holy Prophet (sa) used these same words. In short, there were three such occasions where the Holy Prophet (sa) stated that Hazrat Uthman (ra) had purchased Paradise.” 

*(Khutbat-e-Mahmud, Vol. 19, pp. 98-99, Khutbah Jumu’ah Farmudah 18 February 1938)*

“Uthman has purchased Paradise”

The Holy Prophet (sa) had made prophecies in relation to Hazrat Uthman (ra). These are mentioned as follows: 

Hazrat Abu Musa Ash‘ari (ra) relates, “The Holy Prophet (sa) entered a garden and instructed me to stand guard at its entrance. In the meantime, an individual approached and requested for permission to enter. The Holy Prophet (sa) said, ‘Let him enter and give him glad tidings of Paradise.’ I saw that this individual was Hazrat Abu Bakr (ra). Another individual approached thereafter and requested for permission [to enter]. Upon this, the Holy Prophet (sa) said, ‘Let him enter and give him glad tidings of Paradise.’ I saw that it was Hazrat Umar (ra). Thereafter, another individual approached and requested for permission [to enter]. Upon this, the Holy Prophet (sa) remained silent for a few moments and said, ‘Let him enter and give him the glad tidings of Paradise. However, he will encounter a great trial.’ I saw that this individual was Hazrat Uthman (ra) bin Affan.” 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Uthman bin Affan (ra), Hadith 3695)*

Hazrat Anas (ra) relates that the Holy Prophet (sa) climbed Mount Uhud along with Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Uthman (ra). Mount Uhud started to tremble, upon which the Holy Prophet (sa) said, “O Uhud! Stop!” The narrator says, “I believe that the Holy Prophet (sa) also stamped his foot on the mountain and said, ‘A prophet, a siddiq [truthful] and two martyrs are standing on top of you.’” 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Uthman (ra) bin Affan, Hadith 3699)*

Hazrat Ibn Umar (ra) relates that whilst mentioning a particular disorder and strife, the Holy Prophet (sa) said, “This individual will be killed during this disorder in a state of oppression,” and as he stated this, he pointed towards Hazrat Uthman (ra). 

*(Jami‘ al-Tirmidhi, Abwab al-Manaqib, Bab Qauluhum Kunna Naqul Abu Bakr wa Umar wa Uthman, Hadith 3708)*

The Holy Prophet’s (sa) Prophecies Regarding him

We find the following narrations with regard to the inheritance Hazrat Uthman (ra) left behind. Ubaidullah bin Abdillah bin Utbah relates that the day Hazrat Uthman (ra) was martyred, his treasurer had 30,500,000 dirhams and 150,000 dinars that belonged to Hazrat Uthman (ra), all of which was looted. Hazrat Uthman (ra) also had 1,000 camels which were kept at Rabazah. Rabazah is a settlement located at a distance of three days travel from Medina en route from the Hejaz. He had also left 200,000-dinar worth of charity at Baradis, Khaybar and Wadi Al-Qura. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 42) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 130)*

It has already been mentioned previously that Hazrat Uthman (ra) said, “I used to be a wealthy man. However, now, I only have two camels for Hajj.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, p. 294)*

It is possible that this narration could refer to a time when such abundance of wealth was present in the national treasury, which the narrator has attributed to Hazrat Uthman (ra) personally. It is also possible that he possessed this wealth, but instead of spending it on himself, he gave it away as charity and spent it in the national interest. Nonetheless, this is one narration which I have mentioned. Another narration that related to him personally has been mentioned prior to this as well. Furthermore, from the narrations of the treasurers who had been appointed to safeguard the wealth of the treasury, it becomes evident that this wealth belonged to the treasury for which they were appointed to oversee. 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, p. 329)*

Inheritance left behind by him

Then, the conquest of Sawari [Battle of the Masts] took place in 31 AH. In the majority of the books of history, the location of this battle is not mentioned; however, Allama Ibn Khaldun has mentioned that this battle took place in Alexandria. 

*(Tarikh Ibn Khuldun, Vol. 2, Wilayat Abdullah bin Abi Sarah ‘ala…  [Beirut, Lebanon: Dar al-Fikr, 2000], p. 575) (Al-Nujum al-Zahirah fi Muluk Misr wa al-Qahirah, Vol. 1, p. 50, Dhikr Wilayat Abi Sarah ‘ala Misr, Dar al-Kutub al-Misriyyah, p. 1929)*

According to a narration, the Muslims fought against the Byzantine forces in a battle named “Sawari” in 31 AH. Abu Ma‘shar narrates that the Battle of Sawari took place in 34 AH and the Battle of Asawidah, which was a naval battle, took place took place in 31 AH. According to Waqidi [a historian], both battles of Sawari and Asawidah took place in 31 AH. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Ghazwah al-Sawari, Sanah 31 [Beirut, Lebanon: Dar al- Fikr, 1998], p. 115)*


Conquest of Sawari 

In regard to Hazrat Ruqayyah’s (ra) demise and the marriage to Hazrat Umm Kulthum (ra) it is mentioned by Abdullah bin Muknif bin Haritha Ansari that when the Holy Prophet (sa) departed for the Battle for Badr, he left Hazrat Uthman (ra) with Hazrat Ruqayyah (ra). Hazrat Ruqayyah (ra) was unwell at the time and passed away on the same day that Hazrat Zaid (ra) bin Haritha brought the good news to Medina regarding the victory which Allah the Almighty had granted to the Holy Prophet (sa) at Badr. The Holy Prophet (sa) granted Hazrat Uthman (ra) a share from the spoils of battle and his share was equal in measure to those who had participated in the Battle of Badr. After the demise of Hazrat Ruqayyah (ra), the Holy Prophet (sa) gave his daughter, Hazrat Umm Kulthum (ra), in marriage to Hazrat Uthman (ra). 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 32)*

Hazrat Abu Hurairah (ra) relates that the Holy Prophet (sa) met Hazrat Uthman (ra) at the entrance of the mosque and said, “Uthman, this is Gabriel and he has informed me that Allah the Almighty has settled your marriage with Umm Kulthum with the same mehr [dowry] as Ruqayyah’s and for you to afford her with the same kind treatment [as shown to Ruqayyah].” 

*(Sunan Ibn Majah, Iftitah al-Kitab, Fasl Uthman (ra), Hadith 110)*

In other words, Allah the Almighty revealed to the Holy Prophet (sa) that his second daughter, Umm Kulthum (ra) should be married to Hazrat Uthman (ra). 

Hazrat Aisha (ra) relates that when the Holy Prophet (sa) settled the marriage of Umm Kulthum (ra) with Hazrat Uthman (ra), he said to Hazrat Umm Aiman (ra), “Prepare my daughter, Umm Kulthum, and take her to Uthman and beat the drum before her [as you go along].” Thus, she did exactly that. 

After three days, the Holy Prophet (sa) went to visit Hazrat Umm Kulthum (ra) and stated, “My beloved daughter, what do you think of your husband?” Umm Kulthum (ra) replied, “He is the most excellent husband.” 

*(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman (ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 41) *

Marriage to Hazrat Umm Kulthum (ra)

The hypocrites would raise the allegations against Hazrat Uthman (ra) that he remained behind during the Battle of Badr, fled from the battlefield in the Battle of Uhud and not being present during the Bai‘at al-Ridwan. 

Uthman bin Mauhab narrates:

“A man from Egypt came to perform the Hajj. He saw a few people sitting down”; he said a few things in order to create disorder and strife. “The man asked, ‘Who are these people sitting down?’ Somebody said, ‘They are the people of Quraish.’ He said, ‘Who is the elderly man?’ They said, ‘Hazrat Abdullah bin Umar (ra).’ He went to him and said, ‘O Ibn Umar, I want to ask you about something; tell me do you know that Hazrat Uthman (ra) fled on the day of Uhud?’ Hazrat Ibn Umar said, ‘Yes. He said, ‘Do you know that he [i.e. Uthman] was absent from the Battle of Badr and did not participate in it?’ Hazrat Ibn Umar (ra) said, ‘Yes.’ He then said, ‘Do you know that he was also absent during Bai‘at al-Ridwan and did not take part in it?’ Hazrat Ibn Umar replied, ‘Yes.’ Out of astonishment, the man then said, ‘Allahu Akbar [Allah is the greatest]!’ Hazrat Ibn Umar (ra) said, ‘Come here; (you have raised allegations) I will inform you and explain to you the reality of the matter. As for him [i.e. Hazrat Uthman (ra)] fleeing on the day of Uhud, I testify that Allah the Almighty forgave him and bestowed His mercy upon him.’”

At the time, there was a state of panic and confusion and the disbelievers had spread the [false] news that they had killed the Holy Prophet (sa). Thus, at the time owing to the circumstances, he was forced to leave the battlefield.

Nonetheless, Hazrat Ibn Umar (ra) further said:

“As regards Hazrat Uthman’s (ra) absence from the Battle of Badr, the reason for this was that his wife, the daughter of the Holy Prophet (sa) was unwell. So the Holy Prophet (sa) instructed him to remain behind to look after his wife and said to him, ‘You will receive a reward equal to the one who has fought in the battle and will also have the same share from the spoils.’ As for his absence from Bai‘at al-Ridwan, then know this: had there been anybody more respected than Hazrat Uthman (ra) in Mecca, the Holy Prophet (sa) would surely have sent him as an emissary to the disbelievers instead of Uthman (ra). But the Holy Prophet (sa) sent Hazrat Uthman (ra) and Bai‘at al-Ridwan took place when Hazrat Uthman (ra) had gone to meet the people of Mecca. During the Bai‘at al-Ridwan the Holy Prophet (sa) raised his right hand and indicating towards his left hand, said. ‘This is the hand of Uthman’, and placed it over his other hand, then said, ‘This is for Uthman.’” After narrating all of this, Hazrat Ibn Umar (ra) then said to that man, “Go now and remember all of these points”, i.e. that no allegation can be raised against any of these matters. This is a narration of Sahih Bukhari. 

(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Uthman bin Affan (ra), Hadith 3698) 


Answering the Allegations of the Hypocrites

Hazrat Uthman (ra) possessed a great deal of modesty and chastity in his disposition. We find a narration in relation to this. Hazrat Anas (ra) bin Malik relates that the Holy Prophet (sa) said, “From among my ummah, the most merciful towards his people is Abu Bakr; the most firm in the religion of Allah is Umar; the one who adheres to the highest standard of true modesty is Uthman; the best decision-maker among them is Ali bin Abi Talib; the most knowledgeable of the Quran, which is the Book of Allah the Almighty, is Ubayy bin Kaab; the person with the greatest understanding of what is lawful and unlawful is Muaz bin Jabal and the person with the greatest awareness of his obligations is Zaid bin Thabit. Hearken! Every nation has an ameen [custodian] and the ameen of my ummah is Abu Ubaidah bin al-Jarrah.” 

*(Sunan Ibn Majah, Iftitah al-Kitab, Bab Fada‘il Zaid bin Thabit, Hadith 154)*

Hazrat Anas bin Malik (ra) relates that the Holy Prophet (sa) said, “Abu Bakr (ra) is the most merciful towards my ummah. Umar (ra) is most firm among them with regard to implementing the commandments of Allah and Uthman (ra) is the most modest among them.” 

*(Sunan al-Tirmidhi, Abwab al-Manaqib, Muaz bin Jabal, Hadith 3790)*

Hazrat Uthman (ra) bin Affan relates, “I was never neglectful, nor did I ever desire for it.” 

*(Sunan Ibn Majah, Kitab al-Taharah wa Sunaniha, Bab Karahat Mass al-Dhakar bi al-Yamin…, Hadith 311)*

In other words, Hazrat Uthman (ra) never wished for the station of Khilafat or any other position, nor did he entertain any false desires. 

With regard to Hazrat Uthman’s (ra) high level of modesty, Hazrat Aisha (ra) relates that the Holy Prophet (sa) was in her home and at the time, was lying down and had slightly removed the garment which was covering his thighs or calves. During this time, Hazrat Abu Bakr (ra) sought permission to enter and the Holy Prophet (sa) permitted him to enter but remained in the same state. Following this, they engaged in a conversation and Hazrat Umar (ra) sought permission to enter. The Holy Prophet (sa) also permitted him to enter, but again remained as he was. 

Thereafter, they continued the conversation. When Hazrat Uthman (ra) sought permission to enter, the Holy Prophet (sa) sat up and adjusted his clothes. The narrator of this tradition, Muhammad, says that he did not say that all of this took place in one day as it was possible that it took place on different occasions. 

In any case, when Hazrat Uthman (ra) came, they all spoke together and then left. Later, Hazrat Aisha (ra) enquired [from the Holy Prophet (sa)], “When Abu Bakr came, you remained as you were. Then Umar came, but you once again remained as you were. However, when Uthman entered, you sat up and started adjusting your clothes.” Upon this, the Holy Prophet (sa) said, “Should I not take into consideration [the high level of modesty] of that person for whom even the angels display their modesty?” 

In another place, this narration has been narrated as follows, when Hazrat Aisha (ra) enquired from the Holy Prophet (sa) as to why he made this particular effort for Hazrat Uthman (ra), the Holy Prophet (sa) said, “Should I not show modesty to whom even the angels display their modesty? By that Being in Whose hands lies the life of Muhammad (sa)! The angels most certainly display the same modesty towards Uthman (ra) as they do before Allah and His Messenger (sa)! If Uthman (ra) had entered and you were near me, he would not have raised his head until he had left.” In other words, he possessed such high level of modesty that he would neither have looked up, nor uttered a single word. 

*(Sahih al-Bukhari, Kitab Fada‘il al-Sahabah (ra), Bab Fada‘il Uthman bin Affan, Hadith 6209) (Majma‘ al-Zawa‘id wa Manba‘ al-Fawa‘id, Kitab al-Manaqib, Bab fi Haya‘ih, Hadith 14504, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)*

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Highest Standard of Modesty

It is narrated by Abdur Rahman bin Uthman Quraishi that the Holy Prophet (sa) visited his daughter’s house when she was washing the head of Hazrat Uthman (ra). The Holy Prophet (sa) said to her, “My dear daughter, take good care of Abu Abdillah [i.e. Hazrat Uthman (ra)] from among my companions; he indeed has the closest resemblance to me in morals.” 

*(Al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 76, Hadith 98, Dar Ihya al-Turath al-Arabi, Beirut, 2002)*

Closest in Morals to the Holy Prophet (sa)

The expedition of Herat took place in 32 AH. Hazrat Uthman (ra) dispatched Khulaid bin Abdullah bin Hanafi to Herat and Badghis. He conquered both cities, but later they [i.e. the people of the cities] rebelled [against the Muslims] and allied themselves with the Karen king [House of Karen]. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma‘a Ahl Balkh  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 131)*

In 32 AH Hazrat Abdullah (ra) bin Aamir departed leaving Qais bin Haythim as the governor in his absence. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], p. 132)*

The [King] Karen had prepared a large army to confront the Muslims. Qais bin Haythim appointed Abdullah bin Hazim as the governor and left to assist Hazrat Abdullah bin Aamir. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 132-133)*

Since there was a vast enemy army facing them, Abdullah bin Hazim left to fight against [King] Karen with an army of 4,000 soldiers. Abdullah bin Hazim sent 600 soldiers as a vanguard and set out behind them. The vanguard force reached the army of Karen in the night and launched an attack. Due to this sudden attack, the enemy became petrified and when the remaining Muslim army reached there, the enemy suffered a crushing defeat and [King] Karen was killed. The Muslims chased them and many people were either killed or imprisoned after their capture. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 132)*

Expedition of Herat

With regard to the electoral committee for Khilafat formed for the election of Hazrat Uthman (ra), Hazrat Miswarra bin Makhrama relates that when Hazrat Umar (ra) bin Khattab recovered somewhat after the attack on him, he would be requested to appoint a Khalifa after him; however, he would always refuse to do so. 

One day, Hazrat Umar (ra) came to the pulpit and mentioned a few things and then said, “If I pass away, then I entrust your affairs to six individuals, whom the Holy Prophet (sa) was pleased with at the time of his demise. They are: Hazrat Ali bin Abu Talib (ra) and bearing similarity to him, Hazrat Zubair (ra) bin Awam; Hazrat Abdur Rahman (ra) bin Auf and bearing similarity to him, Hazrat Uthman (ra) bin Affan; Hazrat Talha (ra) bin Ubaidullah and bearing similarity to him, Hazrat Saad (ra) bin Malik. Hearken, for I instruct you all to adopt righteousness and justice whilst carrying out your decisions.” 

Abu Jafar relates that Hazrat Umar (ra) bin Khattab told the members of the Electoral Committee, “Consult with one another and if your decision is equally split then consult again and if there are four votes to two, then go with the majority.” 

Zaid bin Aslam relates from his father that Hazrat Umar (ra) stated that if there was a split in the votes, i.e. three on each side, then choose and show obedience to the one who Hazrat Abdur Rahman bin Auf (ra) voted for. 

Abdur Rahman bin Saeed states that when Hazrat Umar (ra) was injured [after the attack on him], he instructed that [after his demise] Hazrat Suhaib (ra) would lead them in prayer for three days, i.e. he appointed Hazrat Suhaib (ra) as the imam al-Salat. Hazrat Umar (ra) then stated that [after his demise] they would consult with one another to appoint the next Khalifa and entrusted this matter to six individuals. He also stated that anyone who opposes this, should be killed. 

Hazrat Anas bin Malik (ra) narrates shortly before his demise, Hazrat Umar (ra) sent a message to Hazrat Abu Talha (ra) stating, “O Abu Talha, take 50 men from among your tribe of the Ansar and go to those six men who are part of the electoral committee and remain there for three days until they appoint someone from amongst themselves as the Khalifa. O Allah, You are the guardian over them.” 

Ishaq bin Abdillah relates that Hazrat Abu Talha (ra) stood beside the grave of Hazrat Umar (ra) for a while along with his men and then remained with the members of the electoral committee. When members of the committee decided to entrust the responsibility of electing their leader with Hazrat Abdur Rahman (ra) bin Auf and stated that he should appoint whoever he decides, Hazrat Abu Talha (ra) along with his men stood guard at the house of Hazrat Abdur Rahman (ra) bin Auf until the people pledged allegiance to Hazrat Uthman (ra). 

Hazrat Salama bin Abi Salama (ra) relates from his father that the first person to pledge allegiance at the hands of Hazrat Uthman (ra) was Hazrat Abdur Rahman (ra) bin Auf and after that it was Hazrat Ali (ra). 

Umar bin Umairah, the freed slave of Hazrat Umar (ra) relates from his grandfather that the first person to pledge allegiance to Hazrat Uthman (ra) was Hazrat Ali (ra) and after that everyone else pledged allegiance. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Dhikr Shura wa ma kana min Amrihim, Dhikr Bai‘at Uthman [Beirut, Lebanon: Dar Ihya al-Turath al-Arabiyy, 1996], pp. 34-35)*

Formation of the Khilafat Electoral Committee

There is mention of their return from Abyssinia as well. Ibn Ishaq states that word reached the Companions (ra) of the Holy Prophet (sa) who migrated to Abyssinia that the people of Mecca had accepted Islam. Thereupon, these migrants made their way back from Abyssinia to Mecca. As they were approaching Mecca, they realised that this news was false and so they entered Mecca covertly or by coming under the protection of another. 

Some among them also migrated to Medina and participated in the battles of Badr and Uhud alongside the Holy Prophet (sa), whilst others among them are those who were detained in Mecca by the idolaters and were therefore unable to participate in the Battle of Badr and other battles. Among those who migrated to Medina having returned from Abyssinia were Hazrat Uthman (ra) and his wife Hazrat Ruqayyah (ra), daughter of the Holy Prophet (sa). 

*(Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 265-266)*

In one book, it is mentioned that Hazrat Uthman (ra) remained in Abyssinia for a few years. Thereafter, he was among those Companions (ra) who returned to their homeland having received the false news of the Quraish accepting Islam. 

Once they reached there, they realised that this was nothing but a rumour and upon this, some of them returned to Abyssinia, yet Hazrat Uthman (ra) remained in Mecca until he had the means to migrate to Medina. When the Holy Prophet (sa) instructed all of his Companions (ra) to migrate to Medina, Hazrat Uthman (ra) also undertook the migration along with his family. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Lahore, Pakistan: Idarah Islamiyyat Anar Kali, 2004], p. 178)*

Return from Abyssinia

Ali bin Muhammad Madaini narrates that Tabaristan was conquered in the era of Hazrat Uthman (ra) in 30 AH by Hazrat Saeed (ra) bin Aas. A battle ensued and the fort was captured [by the Muslims]. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Sanah 30 [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 102-103)*

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Conquest of Tabaristan 

The conditions of the treaty were as follows: 

This year, the Holy Prophet (sa) and his companions should return. And the following year, they could come to Mecca and perform the Umrah; however, except for carrying their swords in their sheaths, they will not be allowed to bring any other weapons. And that they could not stay in Mecca for more than three days.

If anyone from among the Meccans was to go Medina, the Holy Prophet (sa) was not to grant him refuge, even if he was a Muslim and he should be returned. However, if a Muslim were to leave Medina and go to Mecca, he would not be returned. According to another narration, it stated that if someone from among the Meccans were to go to Medina without the permission from his guardian, then he should be returned. 

Every tribe of Arabia had the choice to form an alliance with either the Muslims or the Meccans. 
The treaty was to last for a period of 10 years and there would be no fighting between the Quraish and the Muslims during this period. 

“Two copies were made of this treaty and various prominent individuals from amongst both sides signed the treaty. Those who signed the treaty from amongst the Muslims were Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra) – who had arrived back from Mecca by then i.e. the disbelievers had let him go and therefore he also signed on the treaty, Abdur Rahman (ra) bin Auf, Saad (ra) bin Abi Waqas and Abu Ubaidah (ra). After the completion of the treaty, Suhail bin Amr took a copy of the treaty and returned to Mecca and the other copy remained with the Holy Prophet (sa).” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 749-769)*

Conditions of the Treaty of Hudaibiyah

According to an authentic narration in relation to the birth of Hazrat Uthman (ra), it is mentioned that he was born in Mecca six years after the Aam al-Fil [Year of the Elephant]. It has also been stated that he was born in Ta‘if. He was approximately five years younger than the Holy Prophet (sa). 

*(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman (ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16)*

Birth

The Promised Messiah (as) states:

“I have been granted in-depth knowledge from my Lord regarding Khilafat. And just like any scholar, I have also been able to delve into the depth of the matter and my Lord has revealed to me that Siddiq [Hazrat Abu Bakr (ra)], Farooq [Hazrat Umar (ra)] and Uthman (ra), may Allah be pleased with them all, were pious believers, who were among the chosen ones of Allah the Almighty and were favoured with the special bounties of the Gracious God. 

“Furthermore, many of the wise have borne witness to their virtues. They left their lands for the pleasure of the Honourable and Glorious God, they entered the furnace of every battle, and they cared not for the scorching midday heat of every summer, nor the cold of the night of every winter; rather, they marched forward upon the paths of their faith like youthful men, inclining neither to their own people, nor to others and they bade farewell to everything, all for the sake of the Lord of all the Worlds. Their actions were imbued with a sweet fragrance and their deeds with an aroma. 

“All of this points to the gardens of their rank and the orchards of their good deeds. Likewise, the aromatic breezes of their zephyr [soft, sweet-smelling wind] reveal their intricate qualities and their light becomes manifest to us with all its radiance. Thus, you ought to ascertain their illustrious rank from the aroma of their fragrance and do not show haste and follow those who think ill. And do not rely on just certain narrations because they are filled with poison and exaggerations and they cannot be trusted. Many of those narrations are like a powerful and destructive wind and like the lightning which deceives one into thinking there is going to be rain. Thus, fear Allah and do not follow such narrations.” 

*(Sirr-ul-Khilafah Urdu Tarjumah, pp. 25-26, Nazarat Ishaat Rabwah)*

Virtues of the Khulafa-e-Rashideen

With regard to the conflict and discord before the martyrdom of Hazrat Uthman (ra) and the incident of his martyrdom, Hazrat Musleh-e-Maud (ra) states: 

“Since the rebels had apparently gained victory already, they sent someone to Hazrat Uthman (ra) again, as a final strategy, to have him resign from Khilafat. They felt that if he resigned himself then the Muslims would have no authority or opportunity to punish the rebels. 

“When the messenger reached Hazrat Uthman (ra), he said, ‘I have refrained from vices even in the days of jahiliyyah [era of ignorance prior to the advent of Islam] and have not violated the injunctions [of God] after accepting Islam. Why and for what crime should I leave the office which God the Exalted has conferred upon me? I shall never remove the garment which God the Exalted has clothed me with.’

“The messenger returned after hearing this reply and addressed his people in the following words, ‘By God! We have fallen into grave trial. By God! We cannot escape the clutches of the Muslims without killing Uthman (ra)’”, because in this case the government would topple and its administration would crumble and there would be no one to question them, “‘but killing him is in no way permissible.’” i.e. their only solution was to kill Hazrat Uthman (ra) but they knew that this was not permissible. 

“Not only do the words of this person highlight the anxiety of the rebels, but they also establish that Hazrat Uthman (ra) had still not allowed anything to arise which the rebels could have used as an excuse. In their hearts, the rebels knew that killing Hazrat Uthman (ra) was not lawful under any circumstances. 

“Hazrat Abdullah (ra) bin Salam arrived when the rebels were plotting to assassinate Hazrat Uthman (ra). Hazrat Abdullah (ra) bin Salam was greatly revered within his tribe even when he was a disbeliever and the Jews believed him to be their chief and a peerless scholar. He stood at the door and began to admonish the rebels, and he forbade them from killing Hazrat Uthman (ra) saying, ‘O People! Do not draw the sword of God over your heads. By God! If you draw the sword, you will never find an opportunity to put it back into its sheath; conflict and discord among the Muslims shall never end. Pay heed! Today, the government [punishes criminals] by the whip’” generally lashing is the penalty for a criminal offence in the Islamic penal code; “‘but if you kill this man, then the State will not be able to maintain order without the sword’”, i.e. people will be killed for petty crimes. “‘Keep in mind that the angels are the guardians of Medina at this time; if you kill him, the angels will desert Medina.’

“The benefit that the rebels derived from this admonition was that they drove off Abdullah (ra) bin Salam, the companion of the Holy Prophet (sa). In addition, they taunted him with reference to his previous faith saying, ‘O son of a Jewess! What have you to do with these matters?’ It is a shame, that the rebels remembered that Abdullah (ra) bin Salam was the son of a Jewish lady, but forgot that he had accepted Islam at the hand of the Holy Prophet (sa). Furthermore, the Holy Prophet (sa) was immensely pleased when he converted and he too stood by the Holy Prophet (sa) in every hour of difficulty and suffering. Moreover, the rebels also forgot that Abdullah bin Saba, their leader and instigator – the person who declared Hazrat Ali (ra) to be the wasi of the Holy Prophet (sa) [i.e. the claim that Hazrat Ali (ra) was meant to be the first Khalifa after the demise of the Holy Prophet (sa)] and presented him in opposition to Hazrat Uthman (ra) – was also the son of a Jewess. In fact, he was a Jew himself and was only outwardly expressing Islam.

“Disappointed by the rebels, Hazrat Abdullah (ra) bin Salam left. And the rebels – upon noticing that it was difficult to murder Hazrat Uthman (ra) by entering through the door because the few people who were present on guard there were bent upon killing or dying – decided to assassinate Hazrat Uthman (ra) by jumping over the wall of a neighbouring house. As such, with this intention, a few rebels jumped over the wall of a neighbouring house and snuck into the room of Hazrat Uthman (ra). When these people entered, Hazrat Uthman (ra) was reciting the Holy Quran. After the siege had been laid, day and night, the only occupation of Hazrat Uthman (ra) was to offer prayer or recite the Holy Quran, and he would not pay attention to any other work. In those days, the only other task that he performed before the rebels penetrated the house was to appoint two men in order to guard the treasury, because on that night, the Holy Prophet (sa) appeared to him”, i.e. Hazrat Uthman (ra) “in a vision and said, ‘O Uthman (ra)! Break your fast with us this evening.’

“After this vision, Hazrat Uthman (ra) was convinced that he would be martyred that day. Hence, taking his responsibility into account, Hazrat Uthman (ra) ordered two men to stand guard by the gate of the treasury, so that no one would attempt to loot the treasury during the chaos and mischief.

“When the rebels reached inside they found Hazrat Uthman (ra) reciting the Holy Quran. Muhammad bin Abi Bakr was also among the attackers and due to the power he commanded over the rebels, he considered it his duty to be at the forefront of everything.” He thought that since he was the son of Hazrat Abu Bakr (ra), therefore he held a superior status and considered it his duty to be at the forefront of everything. 

“And so, he advanced and took hold of Hazrat Uthman (ra) by his beard and gave it a violent tug. In response to this action of his, Hazrat Uthman (ra) only said this much, ‘O my brother’s son! If your father’” i.e. Hazrat Abu Bakr (ra), “‘had been here now, he would never have done such a thing. What has happened to you? Are you displeased with me for the sake of God? Are you angry at me for anything other than the fact that I have made you fulfil the rights of God?’” In other words, all that Hazrat Uthman (ra) said was that they ought to fulfil the rights of God.

“Upon this, Muhammad bin Abi Bakr turned back in shame. However, the rest of the rebels remained there. Since definite news had been received that the army of Basra would reach Medina that night and this was their last opportunity, the rebels had decided that they would not return without completing their mission. One of them advanced and struck the head of Hazrat Uthman (ra) with an iron rod. Then he kicked the Quran which was placed opposite Hazrat Uthman (ra). The Holy Quran went tumbling towards Hazrat Uthman (ra) and drops of blood fell upon it from his head. What to talk of dishonouring the Holy Quran – the virtue and honesty of these people became fully exposed by this event.

“The verse upon which the blood of Hazrat Uthman (ra) fell was a magnificent prophecy that was fulfilled in its own time with such grandeur that a person who possessed even the hardest of hearts closed his eyes, out of fear, after beholding a glimpse of its blood-stained words. The verse was:

فَسَيَكْفِيْكَهُمُ‭ ‬اللّٰهُ‭ ‬وَ‭ ‬هُوَ‭ ‬السَّمِيْعُ‭ ‬الْعَلِيْمُ‬‬‬‬‬

“‘Allah will surely avenge thee against them, for He is All-Hearing, All-Knowing.’ [Ch.2: V.138]
“After this a person by the name of Saudan advanced and desired to attack Hazrat Uthman (ra) with a sword. When he made his first strike, Hazrat Uthman (ra) shielded himself with his hand and his hand was cut. 

“Upon this, he said, ‘By God the Exalted, this was the first hand to write the Holy Quran.’ After this, Saudan made a second attack in an attempt to assassinate Hazrat Uthman (ra) but his wife Na‘ilah moved forward and stepped in between. This evil person, however, did not even hesitate to strike a lady; he attacked and her fingers were severed. 

“After this, he made another attack upon Hazrat Uthman (ra) and severely wounded him. Then, in the thought that perhaps he had not yet died and may survive, when Hazrat Uthman (ra) was writhing in agony and fell unconscious due to the pain of his wounds, this wretched person immediately took to his neck and began to strangle him. This man did not release the neck of Hazrat Uthman (ra) until his soul departed his physical body and flew to the heavenly world, eagerly accepting the invitation of the Holy Prophet (sa).

اِنَّا‭ ‬لِلّٰهِ‭ ‬وَاِنَّآ‭ ‬اِلَيْهِ‭ ‬رَاجِعُوْنَ‬‬‬‬

“[Surely, to Allah we belong and to Him shall we return].

“At first, overwhelmed by the horror of this scene, the wife of Hazrat Uthman (ra) was unable to speak. She finally called out for help and the people sitting at the door rushed inside. However, any help was now useless; what was to happen had already taken place. When the freed slave of Hazrat Uthman (ra) saw the blood-stained sword, which had been used to martyr Hazrat Uthman (ra), in the hands of Saudan, he was unable to restrain himself. He advanced and severed the head of Saudan with his sword. In turn, one of his [Saudan’s] associates killed him. Now the throne of the Islamic Empire was empty of a Khalifa. The people of Medina deemed further efforts to be futile and all of them returned to their respective homes. 

“After martyring Hazrat Uthman (ra), the rebels began to terrorise the members of his household. The wife of Hazrat Uthman (ra) desired to move away and when she left, a wretched person from among them passed a most vulgar remark to his associates about her. 

“Undoubtedly, for a respectable man, no matter what religion he belongs to, it is difficult to even fathom that the rebels would express such foul views at a time when they had just martyred the foremost”, pioneer, “Companion (ra) of the Holy Prophet (sa) – his son-in-law, the king of the Muslim Empire and then, the Khalifa of the time. However, their indecency was so immense that no evil deed was beyond them. These rebels were neither in pursuit of any good objective, nor did their party consist of righteous people. 

 “Some of them were admirers of the deceptive, anti-Islam, strange and peculiar teachings of Abdullah bin Saba, the Jew. Others were fascinated by [the concept of] excessive socialism; rather, Bolshevism. Some were criminals who had served sentences and were looking to spill out their animosity, while others were robbers and bandits, who saw this conflict as a means of fulfilling their ends. In short, their indecency is not surprising. As a matter of fact, it would have been surprising if these people had not behaved in such a manner.

“While the rebels were pillaging and plundering, another freed slave could not restrain himself when he heard the screams and cries of the household of Hazrat Uthman (ra). The slave attacked and killed the person who had killed the first slave. At this, they killed him as well. The rebels even took off the jewellery worn by the women and left the house laughing and mocking.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 327-331)*

Conflict, Discord & Martyrdom

When this news reached the Holy Prophet (sa), he was extremely angry and upset and took the Bai‘at-e-Rizwan. Regarding this, it is stated:

“When this news reached Hudaibiyah, the Muslims were infuriated, because Hazrat Uthman (ra) was the son-in-law of the Holy Prophet (sa) and was among the most venerable of companions. He had gone to Mecca as an Islamic ambassador. Furthermore, those days were also of the sacred months and then Mecca itself was a sanctuary. The Holy Prophet (sa) immediately made an announcement and gathered his companions beneath an Acacia tree. When the companions had assembled, the Holy Prophet (sa) mentioned this news and said, ‘If this news is true, then by God, we shall not move from this place until we seek revenge for Uthman.’ Then the Holy Prophet (sa) said to the companions, ‘Come and place your hand on my hand’”, which is the Islamic way of bai‘at, “‘and take an oath that none of you shall show their backs and you will sacrifice your lives if need be, but shall not retreat from this place.’ 

“Upon this announcement, the Companions (ra) lunged forward in such a manner as if toppling over one another. Every single person from among these 1,400 to 1,500 people”, who were the entire lot of the Muslims at the time, “sold themselves once again in loyalty at the hand of their beloved master. When the bai‘at was taking place, the Holy Prophet (sa) placed his left hand upon his right and said, ‘This is the hand of Uthman, for if he were here, he would not have been left behind in this holy covenant. But at this time, he is engaged in the work of Allah and His Messenger.’ As such, this radiant scene came to its conclusion.

“In Islamic history, this bai‘at is known as Bai‘at-e-Rizwan, i.e. that bai‘at wherein the Muslims acquired the reward of God’s complete pleasure. The Holy Quran has also especially mentioned this bai‘at. It states:

لَقَدۡ رَضِيَ اللّٰهُ عَنِ الۡمُؤۡمِنِيۡنَ اِذۡ يُبَايِعُوۡنَكَ تَحۡتَ الشَّجَرَةِ فَعَلِمَ مَا فِيۡ قُلُوۡبِهِمۡ فَاَنۡزَلَ السَّكِيۡنَةَ عَلَيۡهِمۡ وَ اَثَابَهُمۡ فَتۡحًا قَرِيۡبًا

“‘O Messenger, Allah the Exalted was well-pleased with the Muslims when they were taking bai‘at under the tree. For through this bai‘at, the sincerity that was hidden in their hearts was brought to the discernible knowledge of God. So God bestowed tranquillity upon their hearts, and rewarded them with a near victory at hand.’ (Surah al-Fath, Ch.48: V.19)

“The companions would also refer to this bai‘at with great pride and love and many of them would often tell those who came later, ‘You consider the Conquest of Mecca to be the victory, but we consider the Bai‘at-e-Rizwan to be the actual victory.’ 

“There is no doubt that along with its details, this bai‘at was a magnificent and great victory, not only because it opened the door to future victories but also because the spirit of sacrifice in Islam, which was the central point of the religion of Muhammad (sa), was manifested in a most magnificent manner. Furthermore, these devotees of Islam showed by their actions that they were prepared to bargain with life and death in every field for the sake of their Messenger (sa) and the truth he had brought. This is why, whilst referring to the Bai‘at-e-Rizwan, the noble Companions (ra) would say, ‘This bai‘at was an oath to death. In other words, it was a bai‘at of the oath that every Muslim would sacrifice his life for the sake of Islam and its glory, but would not retreat.’ Moreover, another salient feature of this bai‘at was that this oath and agreement was not merely a verbal declaration in a state of temporary emotion. Quite conversely, it was the voice from the depths of hearts, behind which the full power of the Muslims was united upon a single focus.

“When the Quraish received news of this bai‘at, they became fearful and not only did they release Hazrat Uthman (ra) and his companions, but also informed their messengers to settle an agreement with the Muslims, however possible. However, one condition was to be secured, that instead of this year, the Muslims should perform Umrah the following year. Either way, they should be made to return home immediately. On the other hand, the Holy Prophet (sa) had already pledged that he would not do anything to disgrace the honour of the Sacred Mosque and the House of Allah. Moreover, since Allah had already given him the glad tidings that the negotiations to take place with the Quraish at this time were about to become the basis of future success, for this reason with respect to the two parties, this environment was most befitting for negotiations.” 

It was in this very environment that Suhail bin Amr reached the Holy Prophet (sa) and upon seeing Suhail, he said, “Now it appears the matter shall become easier.” The negotiations then began. When Suhail bin Amr came before the Holy Prophet (sa), upon seeing him the Holy Prophet (sa) immediately said, “Suhail is coming. If God wills, the matter shall be made easy.” As was mentioned earlier. 

“In any case, Suhail came and upon arriving he said, ‘Come, forget this lengthy dispute, we are prepared to make an agreement.’ The Holy Prophet (sa) said, ‘So are we.’ Upon this, the Holy Prophet (sa) summoned his secretary, Hazrat Ali (ra).”


Bai’at-e-Rizwan

The conquest of Armenia took place in 31 AH. According to Waqidi, Armenia was conquered in 31 AH by Habib bin Maslamah Fihri. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al- Fikr, 1998], p. 118)*

Conquest of Armenia 

As regards the strife and discord that developed against Hazrat Uthman (ra), Hazrat Musleh-e-Maud (ra) raises the question as to how this conflict arose:

“Some have alleged the cause to be Hazrat Uthman (ra) while others, Hazrat Ali (ra). Some say that Hazrat Uthman (ra) introduced certain innovations in the faith, which caused an uproar among the Muslims. Others assert that Hazrat Ali (ra) secretly conspired to acquire Khilafat and had Hazrat Uthman (ra) killed by creating hostility against him so that he could become the Khalifa himself.” 

Hazrat Musleh-e-Maud (ra) further says:

“However, both of these notions are false; neither did Hazrat Uthman (ra) introduce innovations in the faith, nor did Hazrat Ali (ra) have him killed or took part in a conspiracy to murder him in order to become the Khalifa himself. In fact, there were other causes for this revolt. 

“Hazrat Uthman (ra) and Hazrat Ali (ra) are completely free from the blemish of such allegations. Both were very holy men. Hazrat Uthman (ra) was the person about whom the Holy Prophet (sa) had said, that he had served Islam to such a great extent that now he could do whatsoever he wished, God would not question him.” This is a narration of Sunan al-Tirmidhi. 

“This did not imply that he would not be held accountable even if he renounced Islam. In fact, it inferred that he had acquired so many qualities and had progressed so much in virtue that it was no longer possible for any of his actions to be in violation of the commandments of Allah the Exalted. As such, Hazrat Uthman (ra) was not a man who would issue an order in violation to the Shariah, nor was Hazrat Ali (ra) a man who would secretly conspire to assume Khilafat.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 253-254)*

Hazrat Musleh-e-Maud (ra) further states:

“[…] in the beginning of the Khilafat of Hazrat Uthman (ra), we see no sign of disorder for up to six years. Quite conversely, it appears that people were generally pleased with him. In fact, it is ascertained from history that in this era, he was even dearer to the people than Hazrat Umar (ra). Not only was he dear to the people, in fact they were in awe of him. A poet of that era testifies to this fact in his poetic verses, in the following words: 

“‘O rebellious people! Do not loot and devour the people’s wealth in the reign of Uthman (ra); for Ibn-e-Affan is he whom you have experienced. In accordance with Quranic injunctions, he executes those who pillage; he has always been a guardian of the injunctions of this Holy Quran; he is the one who teaches the people to act upon these injunctions.’

“However, after six years, we see a campaign in the seventh year; and this was not directed against Hazrat Uthman (ra); rather, it was directed against the companions or against various governors. As such, Tabari narrates that Hazrat Uthman (ra) took full consideration of the rights of people. However, those people who did not enjoy the distinction of being the foremost pioneers in Islam did not receive the same level of honour as the early and pioneer Muslims did in gatherings; nor did they receive an equal share in rule and wealth. Over time, some people began to criticise this superiority and deemed it to be an injustice. 

“However, these people feared the Muslim masses and out of their fear that the people would oppose them, they would not express their views openly. Instead, the practice which they had employed was to secretly incite people against the companions. When they came across an uneducated Muslim or a freed Bedouin slave, they would open up their book of complaints. Consequently, either out of ignorance or due to their own desire for position, certain people would join them. Gradually, this group began to multiply and reached a large number.”

Hazrat Musleh-e-Maud (ra) further states:

“When disorder is about to arise, its contributing factors also begin to accumulate in an extraordinary manner. On the one hand, those of a jealous disposition were beginning to grow incensed against the companions. On the other hand, the zeal for Islam, which is usually present in the hearts of all those who convert from other religions, began to decline amongst these new Muslims, who had neither lived in the company of the Holy Prophet (sa), nor had they received an opportunity to spend a great deal of time with those who had been in the Holy Prophet’s (sa) company.

“As a matter of fact, as soon as they accepted Islam, it was their presumption that they had learned everything. As soon as this Islamic fervour lessened, the control which Islam possessed over their hearts also began to fall weak. They, once again, began to enjoy committing the sins that they had once indulged in before they became Muslims. When they were punished for their crimes, instead of reforming themselves, they became bent upon the destruction of those who were administering these sentences. Ultimately, they proved to become the cause of creating a great rift in the unity enjoyed by Islam. 

“The centre of these people was in Kufa. However, the strangest thing to note is that an incident took place in Medina itself, which demonstrates that in that time, some people were as unfamiliar with Islam as the ignorant people of today who live in the remotest areas. 

“Humran bin Abban was a person who married a woman during her iddat [a period in which a woman is prohibited from marriage]. When Hazrat Uthman, may Allah be pleased with him, learned of this, he was displeased at him; not only did he order a separation, but also exiled him from Medina to Basrah. This occurrence demonstrates how certain people began to perceive that the mere acceptance of Islam authorised them as being scholars of Islam. They did not feel a need for further research. Perhaps, due to an influence of various views, related to believing in unlawful things as being permissible, they deemed it a futile act to follow the Shariah.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 262-263)*

Hazrat Musleh-e-Maud (ra) further narrates:

“In truth, this entire disturbance was the result of a secret conspiracy hatched by the Jews. They were joined by certain Muslims who were attracted to the desire of the world and had left their faith. Neither were the provincial governors to blame for this, nor were they the cause of this disorder”; this was instigated by certain Jews and some Muslims also joined them. Nonetheless, the governors appointed by Hazrat Uthman (ra) were free from blame, nor did they instigate this disorder. 

“Their only fault was that they had been appointed by Hazrat Uthman (ra) and the fault of Hazrat Uthman (ra) was that he was holding fast to the rope of Islamic unity despite his old age and physical frailty. He was carrying the burden of the Muslim ummah upon his shoulders and was concerned for the establishment of the Islamic Shariah. He would not allow the rebellious and tyrannous to oppress the weak and helpless according to their desire. As such, the following incident testifies to the truth of this fact. When the same rebels held a meeting in Kufa and they began to discuss how disorder may be created in Muslim affairs, everyone unanimously gave the opinion:

لَاوَاللّٰهِ لَا يَرْفَعُ رَأْسٌ مَا دَامَ عُثْمَانُ عَلَی النَّاسِ

“‘By God, no one can dare to raise their head, so long as the reign of Uthman (ra) prevails.’
“It was the very person of Hazrat Uthman (ra) himself that prevented rebellion. It was necessary to move him aside in order for these people to freely achieve their goals” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 282-283)*

Explaining more details about the strife and discord, Hazrat Musleh-e-Maud (ra) states:

“Then Hazrat Uthman (ra) called the mischief-makers and gathered the companions of the Holy Prophet (sa) as well. When everyone had gathered, Hazrat Uthman (ra) informed them of the whole affair. The two informants also stood by as witnesses and gave their testimony” about what the rebels were conspiring. 

“Upon this, all the companions gave the following verdict:

“‘Execute these people’”, who are creating disorder in the name of “peace” and “reformation”, “‘because the Holy Prophet (sa) has said, “May the curse of Allah be upon such an individual who calls people towards his own obedience or the obedience of another, at a time when there is an Imam who is present. Kill such a person whoever he may be.”’” 

This narration is from Sahih Muslim. 

“Then, they reminded everyone of the words of Hazrat Umar (ra), ‘I do not deem the execution of any such person permissible for you in which I do not have a part.’”

In other words, no one may be executed unless there is an indication from the government. 

“Upon hearing the verdict of the companions, Hazrat Uthman (ra) stated, ‘No, we will forgive them and accept their pleas. We will counsel them with all our efforts and we will not oppose anyone so long as he does not clearly violate the law or express disbelief.’

“Then Hazrat Uthman (ra) said:

“‘These people have mentioned certain things which you are aware of as well. However, their plan is to debate with me on these issues so that they can return and say, “We engaged in a debate with Uthman regarding these matters and he has been defeated.” These people allege that whilst on journey, I offered the prayer in full but the Holy Prophet (sa) used to perform qasr [shortened prayer] whilst on journey. However, it was only in Mina where I offered the prayer in full and even that was due to two reasons: firstly, because I owned property there and I had married there; secondly, because I came to know that in those days people had converged for Hajj and the uneducated from among them would begin to say that the Khalifa only offers two rak‘aat [units] so there must only be two rak‘aat in the prayer. Is this not true?’

“The companions replied, ‘Yes this is correct.’ Then Hazrat Uthman (ra) said, ‘The second allegation that they raise is that I have introduced the innovation of establishing public pastures, although this is a false accusation. Pastures were established before me. They were introduced by Hazrat Umar (ra) and I have only made them more spacious due to the growing number of camels which are given in alms. Then, the land designated for public pastures is not the wealth of anyone. I have no benefit in this; I have only two camels, whereas at the time when I became Khalifa I was the wealthiest among all the Arabs. Now I only have two camels which I have kept for Hajj.’” 

Hazrat Uthman (ra) said at the time he was elected as Khalifa, he was the wealthiest of all the Arabs, but now he only had two camels in his possession. 

“‘Is this not true?’ The noble companions affirmed, ‘Indeed, it is.’ Then Hazrat Uthman (ra) said, ‘They say that I appoint comparatively young men as governors, even though I only appoint such individuals as governors who possess virtuous attributes and manners. Holy men before me appointed even younger people as governors than those appointed by me. Far more objections were raised against the Holy Prophet (sa) for appointing Usama bin Zaid as the general of an army than are now being raised against me. Is this not true?’

“The companions responded, ‘It is true.’ Hazrat Uthman (ra) then said, ‘These people raise objections before the people but hide the real events.’ In this manner Hazrat Uthman (ra) stated all the objections one by one and refuted them one after another. The companions emphatically persisted that they should be executed, but Hazrat Uthman (ra) did not agree and released them. Tabari states:  

اَبَی الْمُسْلِمُوْنَ اِلَّا قَتْلَهُمْ وَ اَبٰی اِلَّا تَرْكَهُمْ

“‘The rest of the Muslims were adamant on having them executed but Hazrat Uthman (ra) could not be convinced in any way to punish them.’

“This incident shows the various types of falsehood and deception which would be employed by the mischief-makers. In that era, when the press and means of transport were not as developed as today, it was very easy for these people to mislead the uneducated. In reality, however, these people had no legitimate reason to rise up. Neither did the truth support them, nor did they speak the truth. All their endeavours were founded upon lies and falsehood. It was only the mercy of Hazrat Uthman (ra) that was saving them, otherwise, the Muslims would have torn them to pieces. The companions could not have ever tolerated that the peace and security which they had achieved by sacrificing their lives be done away with in this manner by the mischief of a few wicked people. They could see that the Islamic state would crumble if these people were not promptly punished. However, Hazrat Uthman (ra) was an embodiment of mercy and he desired, in any way possible, for these people to be rightly guided so that they would not die in a state of disbelief. 

“As such, Hazrat Uthman (ra) would show leniency towards these people and looked upon their actions of manifest rebellion as a mere intention to commit rebellion and would put off their punishment. This incident also illustrates that the companions greatly detested these people. The reason being that firstly, the mischief-makers stated themselves that only three people of Medina were with them and no more.” The mischief-makers only named three residents of Medina who were with them.

“If other companions were also on their side, they would have named them as well. Secondly, the companions demonstrated through their actions as well that they abhorred the actions of these mischief-makers and looked upon their deeds as being in violation of the shariah to such extent, that in their view, no punishment lesser than execution was acceptable. If the companions supported these people or the people of Medina held the same views as the mischief-makers, they would not have needed any further justification or excuse; and would have killed Hazrat Uthman (ra) there and then and elected another person for the office of Khilafat in his stead. However, we observe that instead of these people being successful in killing Hazrat Uthman, may Allah be pleased with him, their very own lives became endangered by the unsheathed swords of the companions. It was only due to the favour and kindness of the very same gracious and compassionate person – whom they sought to murder and against whom they had instigated an outrage – that they were able to safely escape. 

“One is astonished at the malice and unrighteousness of these mischief-makers, for they did not derive the slightest benefit from this incident. Each and every one of their allegations was amply refuted and all their objections were proven to be false and unfounded. They witnessed the mercy and compassion of Hazrat Uthman (ra) and the soul of every individual bore witness to the fact that the likes of such a person cannot be found on the face of the earth at this time. However, instead of repenting for their sins, being ashamed of their cruelties, feeling remorse for their trespasses and refraining from their mischief, these people began to burn even more in the fire of rage and fury. They considered their being rendered speechless a disgrace and the forgiveness of Hazrat Uthman (ra) as being the result of their good planning. As such, they returned whilst devising strategies to fulfil their remaining plan in the future.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 293-296)*

I was narrating accounts about the discord and rebellion that arose in the time of Hazrat Uthman (ra). I will mention what Hazrat Musleh-e-Maud (ra) has stated regarding this. Most of the references have been taken from Tabari and then Hazrat Musleh-e-Maud (ra) has presented his own viewpoint on the matter. 

Hazrat Musleh-e-Maud (ra) states:

“Besides these three”, i.e. Muhammad bin Abi Bakr, Muhammad bin Huzayfah and Ammar bin Yasir, “who came under the influence of the rebels and sided with them, no one in Medina – be it a Companion or anyone else – held any sympathy for the rebels. Everyone would send curses upon the rebels and reproach them, but since they did not have any control over the affairs, therefore these rebels did not show any care. For up to 20 days the rebels tried to convince Hazrat Uthman (ra) to somehow step down from Khilafat through dialogue alone. However, Hazrat Uthman (ra) plainly refused and said, ‘Neither can I remove the cloak which God the Exalted, has clothed me with, nor can I leave the people of Muhammad (sa) unsheltered so that anyone who wishes may oppress another.’

Hazrat Uthman (ra) continued to admonish the rebels to refrain from creating conflict and went on to say, ‘Today, these people create disorder and detest my very existence. But when I shall be no more, they shall wish, “If only each and every day of the life of Uthman was transformed into one year each and would that he had not departed from us so soon.” For after me there shall be severe bloodshed, rights shall be violated and governance shall take a completely different turn.’” As such, in the Banu Umayyah period, Khilafat was replaced by secular rule and these rebels were given such harsh punishments that they forgot all their mischief.

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Reality of the Strife & Discord

Hazrat Ibn Abbas (ra) relates that during the era of Hazrat Abu Bakr’s (ra) Khilafat, there was a drought and the people presented themselves before Hazrat Abu Bakr (ra) and submitted, “There is no rainfall from the skies and the ground is not producing any vegetation. Consequently, people are facing extreme difficulty.” Hazrat Abu Bakr (ra) replied, “Return and remain patient, Allah the Almighty will alleviate your concerns by this evening.” Meanwhile, Hazrat Uthman’s (ra) trade caravan consisting of 100 camels laden with wheat and other food provisions arrived in Medina from Syria. 

Upon hearing news of this, people assembled outside the door of Hazrat Uthman (ra) and knocked on his door. Hazrat Uthman (ra) came out and enquired from the people what they wanted. They replied, “You are aware that we are experiencing a drought. There is no rainfall from the skies and the ground is not producing any crops and people are extremely concerned. We have come to know that you have grain, therefore if you could sell it to us, we will distribute it amongst the needy and poor.” Hazrat Uthman (ra) replied, “Very well, come inside and purchase it.” The merchants entered his house and saw the grain stored inside. Hazrat Uthman (ra) said to the merchants, “How much profit will you give me on all this grain which I have purchased from Syria.” (He asked that he had purchased the provisions from Syria and transported them. How much would they give him for it. Some of them wanted to distribute it free of cost whilst others wanted to enter into a trade agreement.) They stated that they would give 12 in exchange of 10. (In other words, if the cost was 10 dirhams, they would give 12 dirhams in return.) 

Hazrat Uthman (ra) said, “I am receiving an offer greater than this.” They replied, “We will offer 15 instead of 10.” Hazrat Uthman (ra) said, “I am receiving even more than this.” The merchants said, “O Abu Amr! There are no merchants in Medina aside from us. Who then is giving you more than this?” Hazrat Uthman (ra) replied, “Allah the Almighty is giving me 10 dirhams in exchange for my one dirham” i.e. giving tenfold in return for every one. “Are you able to give me more than this?” They replied, “No, we cannot give you more than this.” To this Hazrat Uthman (ra) said, “I call upon Allah as my witness that I give this grain for the poor Muslims as sadaqah” i.e. he gave away all the grain to the poor without taking anything in return for it.

Hazrat Ibn Abbas (ra) relates, “On the day this incident took place”, i.e. the grain was given away as sadaqah, “I saw the Holy Prophet (sa) in a dream. He was mounted on a large non-Arab horse. The Holy Prophet (sa) was wearing a garment infused with spiritual light; his shoes were full of light and in his hand, he was wielding a stick full of light. It seemed that the Holy Prophet (sa) was in a hurry. I said to him, ‘O Messenger (sa) of Allah! I was eager to meet you and speak with you! Where are you heading to in such a hurry?’ The Holy Prophet (sa) replied, ‘O Ibn Abbas! Uthman has presented a sadaqah and Allah the Almighty has accepted it and has arranged for his marriage in Heaven. I have also been invited to attend the wedding.’” 

*(Sirat Amir-il-Momineen Uthman bin Affan li-Ali Muhammad al-Salabi, pp. 51-52, Vol. 1; Dhu al-Nurain Uthman bin Affan bain Makkah wa Madinah, Dar al-Ma‘rifah, Beirut, Lebanon, 2006)*

Sadaqah at a time of Drought

The Promised Messiah (as) states:

“I liken Hazrat Uthman (ra) to Hazrat Sulaiman (as) for he also had a great passion to construct buildings. The era of Hazrat Ali (ra) was filled with internal discord; Mu‘awiyah was on one side and on the other was Ali (ra) and owing to this discord there was a lot of bloodshed amongst the Muslims. In those six years, there were no major works carried out in Islam. All of these works came to an end with [the demise of] Hazrat Uthman (ra) because after him, civil war began.” 

(Malfuzat, Vol. 8, p. 278)

The Promised Messiah (as) further states:

“It is not necessary that mosques have to be a solid and fixed structure. In fact, an area can be specified for the mosque and marked with a boundary. A canopy made of bamboo, or other material can be placed to provide shelter from the rain etc. God Almighty does not like extravagance. The mosque of the Holy Prophet (sa) was made from the branches of date palm trees and remained like this. Later, during the era of Hazrat Uthman (ra), who had a passion for construction, he further strengthened the structure of the mosque. I sometimes reflect that the names of Hazrat Sulaiman (as) and Uthman (ra) are quite similar in sound and perhaps it is owing to this shared desire of theirs [to build].” 

*(Malfuzat, Vol. 7, p. 119)*

The expansion of Masjid Al-Haram [the mosque that surrounds the Holy Ka‘bah in Mecca] began in 26 AH. Hazrat Uthman (ra) restored the landmarks within the Haram and further expanded the Masjid Al-Haram. Hazrat Uthman (ra) purchased the nearby houses and included that area as part of Masjid Al-Haram. Some of the people happily sold their houses; however, some were not willing to do so. Hazrat Uthman (ra) tried to convince them in every way possible but they remained adamant in their decision. In the end, upon the instruction of Hazrat Uthman (ra), those houses were taken down and the amount [in value] was given to the treasury. Upon this, people began to create unrest against Hazrat Uthman (ra) and so he had them arrested and put in jail. Hazrat Uthman (ra) then said to them, “Do you know why you have had the courage to act in this manner against me? This courage you show is because of my compassionate nature. Hazrat Umar (ra) also did the same thing; however, you did not create any disorder against him.” Later, Abdullah bin Khalid bin Usaid spoke to Hazrat Uthman (ra) regarding those who had created disorder upon which they were released. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 2002], p. 92) *

Likened to Hazrat Sulaiman (as)

Hazrat Mirza Bashir Ahmad Sahib (ra) has presented his research with reference to the migration to Abyssinia. Even though I have mentioned some of this in the past with regard to other Companions (ra), nonetheless, it is necessary to also mention it here. The research of Hazrat Mirza Bashir Ahmad Sahib (ra) is as follows:

“When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophet (sa) instructed Muslims to migrate to Abyssinia and said, ‘The king of Abyssinia is just and equitable. None are subjected to oppression under his rule.’ The country of ‘Habashah’, which is known as Ethiopia or Abyssinia in the English language, is situated to the north-east in the continent of Africa. It is exactly opposite southern-Arabia and with the exception of the Red Sea, no country intercedes it. 

“During that era, a strong Christian sovereignty was established in Abyssinia and the king was referred to as Negus. As a matter of fact, the ruler there is still called upon by the same name.” This is referring to the time when Hazrat Mirza Bashir Ahmad Sahib (ra) wrote this. “Arabia had business relations with Abyssinia and in the era that we are currently mentioning, the capital of Abyssinia was Aksum, which is located near the present-day city of Adowa and until now, is considered a sacred city. In those days, Aksum was the centre of a very powerful sovereignty. 

“During that time, the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophet (sa) instructed that those who could afford to do so, should migrate to Abyssinia. Therefore, upon the instruction of the Holy Prophet (sa), in the month of Rajab, 5 Nabawi, 11 men and four women migrated to Abyssinia. 

“The well-known names among them were as follows: Hazrat Uthman (ra) bin Affan and his wife Ruqayyah (ra) (daughter of the Holy Prophet (sa)), Abdur Rahman (ra) bin Auf, Zubair (ra) bin al-Awam, Abu Hudhayfa (ra) bin Utbah, Uthman (ra) bin Maz‘un, Mus‘ab (ra) bin Umair, Abu Salamah bin Abdil-Asad and his wife Umm Salamah (ra).”

Hazrat Mirza Bashir Ahmad Sahib (ra) further writes:

“It is very strange that the majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish and the weaker ones were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quraish were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time were in such a grave state of weakness and misery that they were not even able to migrate. 

“Travelling south, when the immigrants reached Sha‘ibah, which was a sea-port in Arabia at that time, by the grace of Allah, they found a trade ship which was just ready to leave for Abyssinia and thus, all of them boarded safely. When the Quraish were informed of this, they were deeply enraged that this ‘prey’ had slipped their hands. Hence, they pursued these immigrants, but when their men reached the coast, the ship had already departed and for this reason, they returned disappointed. Upon reaching Abyssinia, the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers.

“However, as some historians have mentioned, it had not been long since the immigrants had migrated to Abyssinia, when a wandering rumour reached them that all of the Quraish had accepted Islam and Mecca was now a place of complete peace and security. The result of this news was that most immigrants returned immediately and when they reached near Mecca, they found that this news was false. 

“Now they were confronted with great difficulty. Ultimately, some returned, while others secretly or under the protection of an influential and powerful individual, entered Mecca. This incident occurred in Shawwal 5 Nabawi. In other words, the duration between the commencement of migration and the return of the immigrants was only two and a half to three months …

“In actuality, although this was a completely false and unsubstantiated rumour, which was probably spread in order to lure the immigrants to Abyssinia back and to put them in difficulty, as a matter of fact, on closer investigation, this rumour and the tale of the immigrants’ return, in itself, seems to be baseless.

“Nonetheless, if it is taken as true, the incident mentioned in various ahadith could be hidden beneath the surface.” 

In light of those narrations which state that Hazrat Uthman (ra) stayed in Abyssinia for a few years, this aforementioned incident would prove to be false. But if we accept the earlier incident to be correct, then that means they returned after three or four months. Nonetheless, according to the research of Hazrat Mirza Bashir Ahmad Sahib (ra), this entire incident is false. 

He further writes:

“… if it is taken as true, the incident mentioned in various ahadith could be hidden beneath the surface. As mentioned in Bukhari, once the Holy Prophet (sa) recited verses of Surah al-Najm in the courtyard of the Ka‘bah. At that time, many a chieftain of the disbelievers were also present along with the Muslims. When the Holy Prophet (sa) completed the chapter, he fell into prostration and with him all the Muslims and disbelievers fell into prostration as well. 

“The reason behind the prostration of the disbelievers has not been mentioned in ahadith, but it seems that apparently the Holy Prophet (sa) recited the verses of God in such a manner as touched the cords of the heart. Those verses particularly illustrated the unity of God, His Power and Majesty in an extremely eloquent and perspicuous manner and His favours were reminded of. Then, the Quraish were warned in a very majestic and awe-inspiring manner, that in case they did not refrain from their evil doings, they would meet the same end as past nations because they rejected the Messengers of God. Then, at the conclusion of these verses it was ordered that come and prostrate before Allah. 


“After the recitation of these verses, the Holy Prophet (sa) and all the Muslims fell into prostration at once and as a result, these words and this sight had such a miraculous effect on the Quraish that they also fell into prostration involuntarily. 

“This should not be surprising, for under such circumstances, as have been mentioned above, the human heart, at times, falls in awe and powerlessly commits such a deed as is against its actual principles and religion.” It is not necessary that one acts in this way only after professing belief; at times, one can do this involuntarily. 

“Therefore, at times, we have witnessed that during a severe and sudden affliction, even an atheist cries out, ‘O God! O God!’ or ‘O Ram Ram!’” 

I have also asked some atheists and they agreed that this is in fact absolutely true. Despite the fact that they do not believe in God, when they are faced with danger, sometimes they utter the word God involuntarily.

“The Quraish were not even atheists and they actually believed in the being of God. Hence, after the recitation of this majestic word, full of awe, the community of Muslims, all at once, fell into prostration; it had such a miraculous effect that the Quraish powerlessly fell into prostration as well.

“However, such an influence is usually temporary and man quickly returns to his original state. As such, the same was the case here, for when the Quraish rose from prostration, they remained the very same idolaters they were before.” It was not the case that they became monotheists after this.

“In any case, this occurrence is such as is substantiated by authentic ahadith. Hence, if the news of the return of the immigrants to Abyssinia is in fact true, it seems that the Quraish”, who were ever-longing to have the immigrants of Abyssinia return, “probably utilised this action to spread the rumour that the Quraish of Mecca had become Muslim and that Mecca was now completely safe for Muslims. 

“When this rumour reached the immigrants of Abyssinia, they were naturally delighted to hear it and in the fervour of their delight, they quickly returned. When they were near Mecca, they were enlightened of the actual matter at hand, upon which some secretly, and others under the protection of a powerful and influential chieftain of the Quraish, entered Mecca, while others set back again. Therefore, if there was any truth in the rumour that the Quraish became Muslim, it was merely confined to the incident of the prostration upon the recitation of chapter al-Najm. Allah knows best.

“In any case, if the immigrants of Abyssinia did in fact return, the majority of them set back again. Moreover, since the Quraish continued to progress in their infliction of suffering and their tyrannies were increasing day by day, other Muslims, upon the instruction of the Holy Prophet (sa), began secret preparations to migrate as well. They began to leave gradually whenever they could find an opportunity to do so. 

“This chain of migration was such that ultimately, the number of immigrants to Abyssinia reached 101, 18 of whom were women. Very few Muslims were left in Mecca with the Holy Prophet (sa). Some historians have termed this migration ‘The Second Migration to Abyssinia.’”


Migration to Abyssinia (Hazrat Mirza Bashir Ahmad Sahib’s (ra) Narration)

According to another narration, upon the demise of Hazrat Umm Kulthum (ra), the Holy Prophet (sa) stated, “If I had a third daughter, I would have also married her to Uthman.” 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 32)*

The Holy Prophet’s (sa) desire to marry a Third Daughter to him

Hazrat Uthman (ra) was part of the Asharah Mubasharah [10 companions given the tidings of Paradise by the Holy Prophet (sa)]. Hazrat Abdur Rahman (ra) bin Akhnas relates that he was in the mosque, when an individual spoke about Hazrat Ali (ra) in a very disrespectful manner. Upon this, Hazrat Saeed (ra) bin Zaid stood up and said, “I bear witness that I have most certainly heard the Holy Prophet (sa) say that 10 individuals would certainly enter Paradise. The Holy Prophet (sa) himself will enter Paradise, Abu Bakr (ra) will enter Paradise, Umar (ra) will enter Paradise, Uthman (ra) will enter Paradise, Ali (ra) will enter Paradise, Talha (ra) will enter Paradise, Abdur Rahman (ra) bin Auf will enter Paradise, Zubair (ra) bin Awam will enter Paradise, Saad (ra) bin Malik will enter Paradise and if I wish, I could name the tenth individual as well.” The narrator states that the people enquired about the identity of the tenth individual. Hazrat Saeed (ra) bin Zaid remained silent for a short while. The narrator states that some people enquired again as to who the tenth individual was, upon which he said, “Saeed bin Zaid”, i.e. he himself. 

*(Sunan Abi Dawud, Kitab al-Sunnah, Bab fi al-Khulafa’, Hadith 4649)*

I have mentioned this narration before in regard to Hazrat Saeed (ra) bin Zaid.


Part of the Ashrah Mubashrah

With regards to the attire and appearance of Hazrat Uthman (ra), it is related by Mahmud bin Labid that he saw Hazrat Uthman bin Affan (ra) riding a mule and his body was covered with two yellow garments. 

Hakam bin Salt relates, “My father told me that he saw Hazrat Uthman (ra) delivering a sermon. He was wearing a black garment and his hair had been dyed with henna.” 

Sulaym Abu Amir relates that he saw Hazrat Uthman bin Affan (ra) wearing a Yemeni cloak, which cost 100 dirham. Muhammad bin Umar relates, “I asked Amr bin Abdillah, Urwah bin Khalid and Abdur Rahman bin Abu Zinad with regards to the appearance of Hazrat Uthman (ra). All of them unanimously said that he was neither very tall, nor very short. He had a beautiful countenance, soft skin and a thick and long beard. He was of a wheat complexion, had a strong build, broad shoulders and had thick hair. He would dye his beard yellow.” 

Waqid bin Abi Yasir relates that Hazrat Uthman (ra) had his teeth bound with a golden wire. Musa bin Talha relates, “I observed that when Hazrat Uthman (ra) left his home on a Friday, he would be covered with two yellow garments. He would then take a seat on the pulpit and the muazzin [person giving the call to prayer] would call the Azan. When the muazzin would finish, he would stand up with the support of the handle of a staff and would deliver the sermon whilst holding on to it. Following this, he would come down from the pulpit and the muazzin would give the iqamah [pronounced immediately before the prayer begins].” 

Hassan relates, “I saw Hazrat Uthman (ra) sleeping in the mosque, using his garment as a pillow.” 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Dhikr Libas Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], pp. 32-34)*

Musa bin Talha relates that on Friday, Hazrat Uthman (ra) was standing with the support of a staff. He was more handsome than everyone else. He would be clothed in two yellow garments; one for the upper body and one for the lower body. He would then ascend the pulpit and take a seat. 

*(Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab-ul-Manaqib, Bab Sifatuh, Hadith 14493, Vol. 9, p. 75, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)*

Attire & Appearance

The conquests of Marw Al-Rudh, Taleqan, Faryab, Jowzjan and Tokharistan took place in 32 AH by Hazrat Abdullah (ra) bin Aamir. Taleqan is the middle region between Balkh and Marw Al-Rudh located in present-day Afghanistan; Faryab is also an area of Afghanistan; Jowzjan is also situated in Afghanistan; Takharistan is also part of present-day Afghanistan; all these areas were conquered. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, Fath Maru al-Raudh wa al-Taliqan…  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 630) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Karachi, Pakistan: Dar al-Isha’ah, 2004], p. 168)*

Abul Ash‘ab Saadi narrates from his father that Ahnaf bin Qais fought against the people of Marw Al-Rudh, Taleqan, Faryab and Jowzjan well into the night, until Allah the Almighty inflicted the enemy with defeat. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Fath Maru al-Raudh wa al-Taliqan…  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 130)*

Ahnaf bin Qais dispatched the cavalry under the command of Aqra bin Habis to Jowzjan. Aqra was sent to deal with the remaining army that Ahnaf had already defeated. Thus Aqra encountered them in a ferocious battle, in which many from the cavalry were martyred. Eventually, Allah the Almighty granted the Muslims victory. 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Fath Maru al-Raudh wa al-Taliqan…  [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 130-131)*

Conquests in Afghanistan

With regard to Hazrat Uthman’s (ra) Khilafat, there is a prophecy of the Holy Prophet (sa). It has been mentioned briefly before regarding the wearing of a cloak and the hypocrites taking it off. This tradition is narrated by Hazrat Abu Bakarahra that one day, the Holy Prophet (sa) asked, “Has anyone among you seen a dream?” One person said that he had seen [a dream] that a scale descended from the Heavens and the Holy Prophet (sa) and Hazrat Abu Bakr (ra) were weighed against one another and the Holy Prophet (sa) was heavier. Then, Hazrat Abu Bakr (ra) was weighed against Hazrat Umar (ra) and Hazrat Abu Bakr (ra) was heavier. Then Hazrat Umar (ra) was weighed against Hazrat Uthman (ra) and Hazrat Umar (ra) was heavier. Then the scales were raised back up to the Heavens. We looked to the face of the Holy Prophet (sa) and saw that he was displeased by this.” The Holy Prophet (sa) was not overjoyed by this dream but instead he was greatly displeased. 

*(Sunan Abi Dawud, Kitab al-Sunnah, Bab fi al-Khulafa, Hadith 2634)*

Another narration is as follows: Hazrat Jabir bin Abdillah (ra) narrates that the Holy Prophet (sa) once said, “In the night, a righteous person was shown in a dream that Hazrat Abu Bakr (ra) was joined with the Holy Prophet (sa) and Hazrat Umar (ra) was joined to Hazrat Abu Bakr (ra) and Hazrat Uthman (ra) was joined with Hazrat Umar (ra).” Hazrat Jabir (ra) further narrates, “When the Holy Prophet (sa) stood up to depart, we said that the righteous person represented the Holy Prophet (sa) and for some of them to be joined to others meant that these people would be the rulers over this matter”, i.e. faith, “which Allah the Almighty established through His Prophet (sa).” 

*(Sunan Abi Dawud, Kitab al-Sunnah, Bab fi al-Khulafa, Hadith 2636)*

Prophecy Regarding his Khilafat

In another narration, Ata bin Yazid narrates from Hamran, the freed slave of Hazrat Uthman (ra), who stated that once Hazrat Uthman (ra) bin Affan asked for a container to be brought to him. Hazrat Uthman (ra) then placed both hands inside and washed them with water three times. He then placed his right hand inside the container and rinsed his mouth and cleaned his nose. He then washed his face and his arms up to his elbows three times. He then passed his hands over his head [Masah] and then washed his feet up to the ankles three times. Hazrat Uthman (ra) then said, “The Holy Prophet (sa) used to say, ‘Whosoever performed the ablution as I have done and then offered two rak‘aat [units] of prayer in a manner that was free from all distractions, then all the sins of that individual would be forgiven.’” 

*(Sahih al-Bukhari, Kitab al-Wudu, Bab al-Wudu Thalatha Thalatha, Hadith 159)*


Method of Ablution

With regard to the justice of Hazrat Uthman (ra) and how he ordered for his brother to be punished after he was proven guilty, there is a narration by Ubaidullah bin Adi in which he relates, “Both Hazrat Miswarra bin Makhrama and Abdur Rahman (ra) bin Aswad bin Abd Yaguth said to me, ‘What is preventing you from speaking to Hazrat Uthman (ra) regarding his brother, Walid, as people have said many things about him based on some of his misdeeds.’ So I went to Hazrat Uthman (ra) and when he went out for prayer, I said, ‘I have a request, and this is something that is beneficial for you.’ Hazrat Uthman (ra) said, ‘O good man! Did Mu‘ammar say this to you? I believe that he has said this to you’”, i.e. that he has come to deliver their message. 

“Following this, Hazrat Uthman (ra) said, ‘I seek refuge with Allah from you.’ Upon hearing this, he” – the person who came to Hazrat Uthman (ra) – “left and returned to those people. In the meantime, a messenger from Hazrat Uthman (ra) came [calling for me] and subsequently, I went with him to see Hazrat Uthman (ra). Hazrat Uthman (ra) enquired, ‘What was the advice that was beneficial for me?” as he had said this earlier. “I replied, ‘Allah the Almighty sent Muhammad (sa) with the truth and revealed the Book [Qur’an] to him. You are also amongst those, who accepted the call of Allah and His Messenger (sa) [to Islam]. You participated in two migrations, supported the Holy Prophet (sa) and witnessed his practices.’ Following this, I said, ‘People have raised many concerns about Walid’”, who was Hazrat Uthman’s (ra) brother. “Hazrat Uthman (ra) said, ‘Did you witness the time of the Holy Prophet (sa)?’ I replied, ‘I did not, but his knowledge reached me.” That is, he did not witness his time, but matters relating to the time of the Holy Prophet (sa) reached him, “and this would even reach an unmarried woman living in seclusion.’ Following this, Hazrat Uthman (ra) said, ‘Allah most certainly sent Muhammad (sa) with the truth and I am amongst those who accepted the invitation of Allah and His Messenger (sa). I believed in everything the Holy Prophet (sa) was sent with and participated in two migrations, as you have said. I enjoyed the company of Allah’s Messenger (sa) and pledged allegiance to him. By Allah! I never disobeyed him, nor did I ever cheat him, eventually Allah caused him to pass away. Then after him, in my view, Hazrat Abu Bakr (ra) is to be obeyed in the same manner and I obeyed him, just as it was compulsory to obey Hazrat Umar (ra) as well. Subsequently, I was made the Khalifa; thus, do I not possess the same right as the two previous Khulafa?’ I replied, ‘Indeed,’ to which Hazrat Uthman (ra) replied, ‘Then what are these matters that I am informed of? As for the matter you mentioned regarding Walid, insha-Allah, we will hand him the prescribed punishment (i.e. he would be punished according to the crime he had committed).’ After this, he called for Hazrat Ali (ra) and ordered for Walid to be whipped. Subsequently, Hazrat Ali (ra) ordered for him to be handed 80 lashes.” 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Uthman (ra), Hadith 3696)*

In the commentary of this hadith from Bukhari, Hazrat Syed Zain-ul-Abideen Waliullah Shah Sahib (ra) writes:

“The allegation against Walid bin Uqbah was for drinking [intoxicants] as a result of which he was punished. Witnesses confirmed that it was not a juice prepared from dates or munakka [beverage made from raisins] and was in fact an alcoholic beverage like those consumed in the days of the Jahiliyya period. Hazrat Uthman (ra) did not take into consideration his close relationship with him; in fact, owing to his close relationship with him, he ordered double the punishment; instead of handing him 40 lashes, he was given 80 lashes and this amount is proven from the example of Hazrat Umar (ra).” 

*(Urdu Tarjumah Sahih Bukhari, Vol. 7, p. 192, Nazarat-e-Ishaat Rabwah)*

Standard of Justice

This incident has been recorded in Bukhari as follows: 

“Hilal narrated from Hazrat Anas bin Malik (ra), who stated, ‘We were present at the funeral of the Holy Prophet’s (sa) daughter. The Holy Prophet (sa) was sat beside the grave and I saw that tears were flowing from his eyes.’” 

*(Sahih al-Bukhari, Kitab al-Jana‘iz, Bab man Yadkhulu Qabr al-Mar‘ah, Hadith 1342, Urdu Tarjumah Sahih al-Bukhari Vol. 2, p. 663, Nazarat Isha‘at)*

Demise of Hazrat Umm Kulthum (ra) (Narration of Bukhari)

Explaining the commentary of Surah al-Nur, Hazrat Khalifatul Masih I (ra) states:

“Allah the Almighty states that one form of nur [spiritual light] is the light of divine cognisance as a result of which one is able to distinguish between good and bad. This spiritual light is found in those homes in which Allah the Almighty is remembered morning and evening. Those who dwell in such homes are like merchants, whose houses may be small but one day, Allah the Almighty will grant them bigger abodes. Hazrat Abu Bakr Siddiq (ra) compiled the Holy Quran, then after him, it was Hazrat Umar (ra). Hazrat Uthman (ra) was the one to circulate it and through Hazrat Ali (ra) its spiritual verities were conveyed to the world.” 

Hazrat Khalifatul Masih I (ra) stated that he learnt various verities of the Holy Quran directly from Hazrat Ali (ra). Hazrat Khalifatul Masih I (ra) further states:

“In these rukus, Allah the Almighty also revealed that Khilafat will never be amongst the Ansar; rather, it will remain among the Muhajireen. It also states that they will be opposed by the Muslims as well as the disbelievers. This is precisely how the opposition was for Hazrat Abu Bakr (ra) as some of the people were not in favour of Khilafat. Allah the Almighty has given the example of both groups as follows; one who considers a mirage in a desert to be like actual water whilst the other is those who will oppose despite being in the deep sea of Shariah.” 

Hazrat Khalifatul Masih I (ra) further states:

“The ultimate result will be that the vultures will eat their flesh. Among the Khulafa-e-Rashideen, Hazrat Abu Bakr (ra) had to face great difficulties. While the army under the command of Hazrat Usama (ra) had been sent [for an expedition], an uprising of rebellion began in the Arab land. The people in Mecca were almost on the verge of becoming a part of this; however, a wise man came in time and reminded them that they were the last ones to accept Islam and now they were going to be the first ones to leave Islam. Upon this, they refrained from being a part of this.” 

Hazrat Khalifatul Masih I (ra) further states:

“The group mentioned in the following words: 

اِذَا‭ ‬فَرِيْقٌ‭ ‬مِّنْهُمْ‭ ‬مُّعْرِضُوْنَ
‬‬‬
“[a party of them turn away. (24:49)] was never successful, nor did they receive any divine support; neither in the time of Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra), nor in the time of Hazrat Ali (ra). This group was never successful. 

“The other group was the one described as: 

سَمِعْنَا‭ ‬وَاَطَعْنَا‬

“[We hear and we obey. (24:52)] and these were the ones who were always successful. 

“Thus, it states in the Holy Quran:
 
وَ‭ ‬اُولٰٓىِٕكَ‭ ‬هُمُ‭ ‬الْمُفْلِحُوْنَ‬‬‬

“[And it is they who will prosper. (24:52)].” (Haqa‘iq al-Furqan, Vol. 3, p. 223)


Commentary of Surah al-Nur

Hazrat Musleh-e-Maud (ra) mentions these incidents in the commentary of Surah al-Mu‘minun, verse 15:

“There is a historical incident associated with this verse which is necessary to mention here. There was a scribe by the name of Abdullah bin Abi Sarh who would write down the revelations received by the Holy Prophet (sa). Whenever the Holy Prophet (sa) received a revelation, he would call him and have it written down. One day, while dictating these very verses [i.e. Surah al-Mu‘minun verse 15], when he reached:

ثُمَّ أَنشَأۡنَٰهُ خَلۡقًا ءَاخَرَۚ

“[‘Then we developed it into another creation’ (Ch.23: V.15)], Abdullah spontaneously uttered the words:

فَتَبٰرَكَ‭ ‬اللّٰهُ‭ ‬اَحۡسَنُ‭ ‬الۡخٰلِقِيۡنَ‬‬‬

“[‘So blessed be Allah, the Best of creators’ (Ch.23: V.15)]. The Holy Prophet (sa) said that this is exactly what the revelation was and that he should write it down. That wretched person did not realise that these words were the natural result of the preceding verses. Abdullah thought that since the words he had uttered were accepted by the Holy Prophet (sa) to be the same as the revelation, therefore he thought that the Holy Prophet (sa) was, God-forbid, making up the rest of the Quran himself. Thus, he became an apostate and went to Mecca. On the occasion of the Conquest of Mecca, Abdullah bin Abi Sarh was among those whom the Holy Prophet (sa) had issued the death penalty. However, Hazrat Uthman (ra) granted him protection and he hid in his home for three days. One day, when the Holy Prophet (sa) was taking the pledge of allegiance from the people of Mecca, Hazrat Uthman (ra) took Abdullah bin Abi Sarh to the Holy Prophet (sa) and requested that he accept Abdullah’s pledge of allegiance. The Holy Prophet (sa) initially showed some reluctance, but then he accepted his pledge of allegiance. Thus, Abdullah accepted Islam once again.” 

*(Tafsir-e-Kabir, Vol. 6, p. 129)*

Executions at the Conquest of Mecca (Hazrat Musleh Mau’d’s (ra) Narration)

There is a narration with regard to the status of Hazrat Uthman (ra) and how the companions regarded him during the life of the Holy Prophet (sa) as well as after him. Nafi‘ relates from Hazrat Ibn Umar (ra), who said:

“During the lifetime of the Holy Prophet (sa), we used to declare certain people superior to others from among the people. We regarded Hazrat Abu Bakr (ra) to be the best [among us], then Hazrat Umar bin Khattab and then Hazrat Uthman bin Affan, may Allah be pleased with all of them.” 

This is a narration from Bukhari. 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Fadl Abi Bakr (ra) ba’d al-Nabi (sa), Hadith 3655) *

Another narration in Bukhari is recorded in the following manner: Nafi‘ relates from Hazrat Ibn Umar (ra), who said:

“We were present during the time of the Holy Prophet (sa). We would not consider anyone equal to Hazrat Abu Bakr (ra), following him, Hazrat Umar (ra) and following him Hazrat Uthman (ra). We would then refrain from [discussing the rank of] the companions of the Holy Prophet (sa) besides them and did not consider anyone superior to anyone else.” 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Uthman (ra)…, Hadith 3697)*

There is a narration of Muhammad bin Hanafiyyah with regard to Hazrat Uthman (ra) being counted among the best people after the Holy Prophet (sa). He relates:

“I asked my father, Hazrat Ali (ra), as to who was ranked as the best person after the Holy Prophet (sa). He replied that it was Abu Bakr (ra). I then asked who was after him. He said that it was Umar (ra). I hesitantly asked who followed him and he replied that it was Hazrat Uthman (ra). I then said, ‘O my father! Do you rank after him?’ Upon this, he replied, ‘I am an ordinary man among the Muslims.’” 

*(Sunan Abi Dawud, Kitab al-Sunnah, Bab fi al-Tafdil, Hadith 4629)*

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Status of Hazrat Uthman (ra)

Hazrat Aisha (ra) relates that the Holy Prophet (sa) stated during his illness that he wished some of his companions were in his company. Upon this, they asked, “O Messenger (sa) of Allah! Shall we bring Abu Bakr?” However, the Holy Prophet (sa) remained silent. They then asked, “O Messenger (sa) of Allah, shall we bring Umar?” Again, the Holy Prophet (sa) remained silent. They then asked, “O Messenger (sa) of Allah! Shall we bring Uthman?” Upon this, the Holy Prophet (sa) replied in the affirmative. Following this, Hazrat Uthman (ra) came and the Holy Prophet (sa) took him on his own to the side. As the Holy Prophet (sa) began talking to him, the expression of Hazrat Uthman’s (ra) face began to change. 

Qais relates that Abu Sehla, the freed slave of Hazrat Uthman (ra), told him that on the day of Yaum al-Dar [Day of the Siege], Hazrat Uthman (ra) bin Affan stated that the Holy Prophet (sa) had given him a specific instruction which he was now going to fulfil. The narrator states that Hazrat Uthman (ra) stated: 

اَنَا‭ ‬صَابِرٌ‭ ‬عَلَيْهِ‬‬

“I am firmly steadfast upon this.”

Yaum al-Dar is the day when the hypocrites besieged Hazrat Uthman (ra) in his house and then martyred him in a merciless manner. 

*(Sunan Ibn Majah, Iftitah al-Kitab, Fadl Uthman (ra), Hadith 113)*

The Holy Prophet’s (sa) Instruction for the Day of the Siege

The name of Hazrat Uthman’s (ra) mother was Arwa bint Kuraiz. The name of the maternal grandmother of Hazrat Uthman (ra) was Umm Hakim Baida bint Abdil Muttalib, who was the sister of Hazrat Abdullah, the father of the Holy Prophet (sa). 

According to one narration, the father of the Holy Prophet (sa), Hazrat Abdullah and the maternal grandmother of Hazrat Uthman, Umm Hakim Baida bint Abdil Muttalib, were twins. The mother of Hazrat Uthman (ra), Arwa bint Kuraiz, accepted Islam following the Treaty of Hudaibiyyah. 

She then migrated from Mecca to Medina and stayed there until she passed away during the caliphate of her son, Hazrat Uthman (ra). The father of Hazrat Uthman (ra) passed away during the Jahiliyyah [age of ignorance before the advent of Islam]. 

*(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2004], p. 377) (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman (ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 15) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], p. 154) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 8 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], pp. 182, 183)*

Lineage

Whilst describing Allah the Almighty’s attribute of “Kareem” [the Honourable], Hazrat Musleh-e-Maud (ra) mentioned the following incident of Hazrat Uthman (ra) stating:

“There is an incident of the Holy Prophet (sa) from which we learn that one displays a great deal of modesty in the presence of a person who is highly honourable. It is stated in the ahadith that the Holy Prophet (sa) was once lying down in his home whilst a part of his legs were slightly showing. Thereupon, Hazrat Abu Bakr (ra) came and sat down. Then, Hazrat Umar (ra) came and took a seat, but the Holy Prophet (sa) remained as he was. A short while later Hazrat Uthman (ra) knocked on the door. The Holy Prophet (sa) immediately stood up and covered his legs with the cloth, stating, ‘There is a great deal of modesty in the disposition of Uthman and therefore I am reluctant to have some part of my leg showing in front of him.’ 

“Then, there is the hadith”, which has been mentioned already, “where Hazrat Aisha (ra) relates that the Holy Prophet (sa) was once sitting at home and had slightly removed his garment that was covering his calves. Hazrat Abu Bakr (ra) sought permission to enter whilst the Holy Prophet (sa) was in this state. The Holy Prophet (sa) continued to lie down and gave him permission to enter and they continued to speak to one another. Then Hazrat Umar (ra) arrived, seeking permission [to enter]. The Holy Prophet (sa) granted him permission and continued to lie down as he was”, perhaps lying down or sitting. “Then, a short while after Hazrat Uthman (ra) came and the Holy Prophet (sa) stood up immediately and adjusted his clothes and then permitted him to enter. When they had all left, Hazrat Aisha (ra) asked the Holy Prophet (sa), ‘O Messenger (sa) of Allah, when Hazrat Abu Bakr (ra) and Hazrat Umar (ra) came you did not do anything and remained laying as you were, but when Hazrat Uthman (ra) came why did you stand up immediately and arrange your clothes?’ The Holy Prophet (sa) replied, ‘O Aisha, should I not show modesty in front of the one before whom even the angels display their modesty?’ 

“Thus, observe how the Holy Prophet (sa) regarded the modesty of Hazrat Uthman (ra) whereby just as he would display his modesty in front of others, the Holy Prophet (sa) displayed modesty when Hazrat Uthman (ra) was in his presence”, meaning due to the fact that Hazrat Uthman (ra) would display modesty in front of the people, the Holy Prophet (sa) also did the same when Hazrat Uthman (ra) came before him. 

After mentioning this incident, Hazrat Musleh-e-Maud (ra) stated, “Owing to God Almighty being Honourable [Kareem], mankind should strive to refrain from sin, act with modesty and obey His commandments. It should not be the case that they become fearless after committing a sin whilst assuming that just because God Almighty is very Honourable, He will grant them great favours in spite of all their sins.” Hazrat Musleh-e-Maud (ra) then states, “One should keep in mind that because God Almighty is Honourable, mankind should be modest and endeavour to abstain from sin.” 

*(Tafsir-e-Kabir, Vol. 9, p. 259)*

Highest Standard of Modesty (Hazrat Musleh Mau’d’s (ra) Narration)

With regard to Hazrat Uthman’s (ra) great courage and resolve, Mujahid narrates that Hazrat Uthman (ra) peered from inside his house and addressing the rebels, said, “O my people! Do not kill me because I am the leader of the time and I am your Muslim brother. By God! Irrespective of whether my understanding [about a matter] was correct or not, I have only ever strived to ensure reform to the best of my ability. Remember, if you kill me, you will never be able to gather together to offer prayers collectively, nor will you be able to set out for Jihad together and neither will you distribute wealth in a just manner.” 

The narrator states, “When the rebels who had besieged his house refused to pay heed, Hazrat Uthman (ra) stated, ‘I ask you in the name of God, when Amirul Momineen – Hazrat Umar (ra) – passed away, at the time you were one and were established upon the faith, did you not pray in the manner that you did?’” i.e. for Khilafat. “‘But now you are effectively saying that your prayers were not accepted; or you wish to say that Allah the Almighty no longer cares for His faith; or you claim that I attained this (i.e. Khilafat) forcefully at sword point or usurped it and that this was not given to me after mutual consultation of the Muslims; or perhaps you believe that during the early stages of my Khilafat, Allah the Almighty was not aware of the matters relating to me that He is now aware of. This cannot be the case as Allah the Almighty knows everything.’ When the rebels refused to accept this as well, Hazrat Uthman (ra) prayed, ‘O Allah! Take note of them and destroy each and every one of them and do not spare even a single one from among them.’” 

Mujahid further states, “Whosoever took part in this rebellion, Allah the Almighty destroyed every single one of them.” 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 38)*

Abu Laylah Kindi narrates, “I saw Hazrat Uthman (ra) when he was under siege. He peered from an opening and said, ‘O People! Do not kill me and if I am at fault for anything, give me respite so I can repent. I swear by Allah! If you kill me, you will never be able to congregate to offer prayers together, nor will you be able to counter the enemy as one. Indeed, [in such a case] you will then quarrel with one another and always be at odds with one another.’” The narrator states that Hazrat Uthman (ra) used his fingers to indicate this. 

Hazrat Uthman (ra) then said: 

يٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِيْ اَنْ يُّصِيْبَكُمْ مِّثْلُ مَآ اَصَابَ قَوْمَ نُوْحٍ اَوْ قَوْمَ هُوْدٍ اَوْ قَوْمَ صٰلِحٍ وَمَا قَوْمُ لُوْطٍ مِّنْكُمْ بِبَعِيْدٍ

Meaning “O my people, let not your hostility towards me lead you to this that there should befall you the like of that which befell the people of Noah or the people of Hud or the people of Salih; and the people of Lot are not far from you.” [Ch.11: V.90] 


Hazrat Uthman’s (ra) Address to the Rebels

With regard to bathing on Fridays, there is a narration in which Hazrat Abu Hurairah (ra) states, “Hazrat Umar (ra) bin Khattab was delivering the Friday Sermon before a congregation when Hazrat Uthman (ra) bin Affan entered. Hinting towards Hazrat Uthman (ra), Hazrat Umar (ra) said, ‘What is the matter with the people that they arrive late after the azan has been called!’ Upon this, Hazrat Uthman (ra) stated, ‘O Leader of the Faithful! As soon as I heard the azan, I performed the ablution and made my way straight here.’ Hazrat Umar (ra) stated, ‘You only performed the ablution? Have you not heard the Holy Prophet (sa) say that whosoever goes for the Friday prayers, they ought to bathe?’” 

*(Sahih Muslim, Kitab al-Jumuah, Hadith 1956)*

If there is water available and one has access to water, it is imperative to bathe.


Bathing on Fridays

What were the services and status of Hazrat Uthman (ra) during the era of Hazrat Abu Bakr’s (ra) Khilafat and what was his rank in the eyes of Hazrat Abu Bakr (ra)? During the Khilafat of Hazrat Abu Bakr (ra), Hazrat Uthman (ra) was among those companions and a part of the consultative body with whom Hazrat Abu Bakr (ra) would seek consultation regarding important matters. After having suppressed the rebellion of the apostates, Hazrat Abu Bakr (ra) decided to launch an attack against the Byzantines and also decided to send the Mujahideen to various fronts. Hazrat Abu Bakr (ra) sought consultation from the people on this matter and upon this some of the companions presented their suggestions. When Hazrat Abu Bakr (ra) sought further consultation, Hazat Uthman (ra) submitted, “You are a well-wisher of the believers of this faith and show benevolence to them.  Thus, whatever you decide is beneficial for the people, you should make firm resolve regarding it because no one can think ill about you.” In other words, Hazrat Uthman (ra) stated that no one could ever think ill of Hazrat Abu Bakr (ra). Upon this, Hazrat Talha (ra), Hazrat Zubair (ra), Hazrat Saad (ra), Hazrat Abu Ubaidah (ra), Hazrat Saeed bin Zaid (ra), as well as the other Muhajireen and Ansar members who were present in this gathering agreed with Hazrat Uthman (ra) that he had indeed spoken the truth. 

[Hazrat Uthman (ra) further stated], “Do whatever you deem appropriate; we will neither oppose you nor lay any blame on you.” After this, Hazrat Ali (ra) spoke and then Hazrat Abu Bakr (ra) stood among the people and praised Allah the Almighty which He is most worthy of and invoked salutations [Durood] upon the Holy Prophet (sa). Thereafter, he stated, “O people! Allah the Almighty has bestowed His blessings upon you through the religion of Islam; He has granted you honour through Jihad; and through this faith, He has granted you superiority over all other faiths. Thus, O servants of Allah! Prepare an army to go to battle against the Byzantines in the land of Syria.” 

*(Tarikh Dimashq al-Kabir li Ibn Asakir, Vol. 1, p. 46, Dar Ihya al-Turath al-Arabiyy, Beirut, 2001)*

When Hazrat Abu Bakr (ra) sought consultation from his companions as to who should be appointed as the governor of Bahrain in place of Hazrat Abanra bin Saeed, Hazrat Uthman (ra) bin Affan submitted, “Send the person who was appointed as the governor over the people of Bahrain by the Holy Prophet (sa) himself. He subsequently became the means of them accepting Islam and demonstrating their obedience. He is also well-aware of its people and the area. That is, Alaa bin Hadrami.” Upon this, Hazrat Abu Bakr (ra) expressed his agreement to this suggestion and appointed Alaa bin Hadrmi as the governor of Bahrain. 

*(Kanz al-Ummal, Vol. 3, Ch. 5, p. 248, Kitab al-Khilafa ma‘a al-Imarah, Hadith 14089, Dar al-Kutun al-Ilmiyyah, Beirut, 2004)*

Services and Status during the era of Hazrat Abu Bakr’s (ra) Khilafat

There is a narration in regard to the very first address delivered by Hazrat Uthman (ra) upon being elected Khalifa. Ismail bin Ibrahim bin Abdir Rahman bin Abdillah bin Abi Rabiyyah Makhzumi relates from his father that when they performed the bai‘at at the hands of Hazrat Uthman (ra), he came before the people and delivered an address. After praising and glorifying Allah the Almighty, Hazrat Uthman (ra) stated, “O people! Doing something for the first time can be difficult.” It can be challenging when doing something for the first time. “There will be many days to come after this one. If I remain alive, then God-willing, I will deliver a more comprehensive address before you.” 

In other words, he was only delivering a brief address at the time, but stated that there would be many days to come and he would deliver a more comprehensive address. Hazrat Uthman (ra) further stated, “I am not a speaker; however, Allah the Almighty will teach me” i.e. Allah the Almighty would teach him the ability to deliver a speech. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabiyy, 1996], pp. 34-35)*

Badr bin Uthman relates from his uncle that when the members of the electoral committee pledged their oath of allegiance [bai‘at] to Hazrat Uthman (ra), he came out in a state whereby he was the most emotional amongst them all. Hazrat Uthman (ra) then stood upon the pulpit of the Holy Prophet (sa) and delivered an address. Hazrat Uthman (ra) praised and glorified Allah the Almighty and invoked salutations [Durood] upon the Holy Prophet (sa). Thereafter, Hazrat Uthman (ra) stated, “Verily, you all dwell in an abode, which you will one day have to depart from”; in other words, the life in this world. “You are in the advanced years of your lives, therefore perform as many virtuous deeds as you can before your demise. Indeed, death is imminent and this enemy [i.e. death] can launch its attack at any moment in the day or in the night. 

“Hearken! The life of this world is filled with deception and dishonesty, therefore let not the life of this world deceive you and nor let the deceptive ploys of Satan deceive you in matters relating to God. Take heed from the example of those who have gone before you. Strive to your utmost and do not become negligent because Allah is not unmindful of what you do. Where are the worldly people and their brethren who would dig up the earth and populated the land, remaining therein for a long period of time? Did Allah not cast them out from it?
 
“Thus, treat this world as Allah deals with it and seek the Hereafter, seek the Hereafter, for Allah gives an example of this world comparing it to something most excellent when He says: 

وَ اضۡرِبۡ لَهُمۡ مَّثَلَ الۡحَيٰوةِ الدُّنۡيَا كَمَآءٍ اَنۡزَلۡنٰهُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِهٖ نَبَاتُ الۡاَرۡضِ فَاَصۡبَحَ هَشِييۡمًا تَذۡرُوۡهُ الرِّيٰحُ ؕ وَ كَانَ اللّٰهُ عَلٰي كُلِّ شَيۡءٍ مُّقۡتَدِرًا
اَلۡمَالُ وَ الۡبَنُوۡنَ زِيۡنَةُ الۡحَيٰوةِ الدُّنۡيَا ۚ وَ الۡبٰقِيٰتُ الصّٰلِحٰتُ خَيۡرٌ عِنۡدَ رَبِّكَ ثَوَابًا وَّ خَيۡرٌ اَمَلًا

“(These are verses of Surah Al-Kahf.) ‘And set forth to them the similitude of the life of this world: it is like the water which We send down from the sky, and the vegetation of the earth is mingled with it, and then it becomes dry grass broken into pieces which the winds scatter. And Allah has power over everything. Wealth and children are an ornament of the life of this world. But enduring good works are better in the sight of thy Lord in respect of immediate reward, and better in respect of future hope.’ [Ch.18: V.46-47]

“Subsequently, the people rushed forth to pledge allegiance to him.” 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, p. 87, year 24, Khutbat Uthman wa Qatl Ubaid Allah bin Umar al-Harmazan, Dar al-Fikr, Beirut, 2002)*

First Address Delivered as Khalifa

Hazrat Umm Kulthum (ra) and Hazrat Uthman’s (ra) companionship remained until 9 AH, after which she became unwell and passed away. The Holy Prophet (sa) led her funeral prayer and then sat beside her grave. Hazrat Anas (ra) relates that he saw the Holy Prophet (sa) seated beside the grave of Hazrat Umm Kulthum (ra) whilst tears were flowing from his eyes. 

*(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman (ra) bin Affan Shakhsiyyatuh wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 42)*

Demise of Hazrat Umm Kulthum (ra)

On one occasion, Hazrat Uthman (ra) suffered from an illness and it was requested that he should appoint a Khalifa. Hisham has narrated this incident from his father. He narrates that Marwan bin Hakam told him that the year in which there was an outbreak of a disease which caused [severe] nosebleeds, Hazrat Uthman (ra) bin Affan also suffered from a severe nosebleed, to the extent that it prevented him from performing the Hajj and he even wrote down his will. In that moment, an individual from among the Quraish approached him and said, “Elect someone as the Khalifa” i.e. owing to his condition, he should appoint a Khalifa. Hazrat Uthman (ra) asked, “Have people made this request?” to which he replied in the affirmative. Hazrat Uthman (ra) asked who they wished to be appointed as the Khalifa, but to this, he remained silent. Then another person came, who the narrator says he believes was Harith and he also asked him to appoint a Khalifa. Hazrat Uthman (ra) asked, “Is this what the people are asking?” to which he replied, “Yes”. Hazrat Uthman (ra) asked, “Who should be the Khalifa?” to which the man remained silent. Hazrat Uthman (ra) then said, “Perhaps they desire to elect Zubair.” To which he replied, “Yes”. Hazrat Uthman (ra) then said, “By Him in Whose Hands is my life, as far as I know, he is the best among the people and he was the dearest to the Holy Prophet (sa).” 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Manaqib Zubair bin al-Awwam, Hadith 3717)*

Request to Elect a Khalifa 

The Battle of Tabuk took place in Rajab 9 AH and is also known as Jaish al-Usrah, i.e. the “Army of Hardship.” The details in relation to the financial sacrifice offered by Hazrat Uthman (ra) are as follows:

The Battle of Tabuk took place in 9 AH and is also known as Jaish al-Usrah, i.e. the “Army of Hardship.” The Holy Prophet (sa) made an appeal for contribution towards the preparation of this battle. Upon this, Hazrat Uthman (ra) presented his entire trade caravan of 100 camels including its litter and saddles which had been prepared to go to Syria. The Holy Prophet (sa) made another appeal, and again, in light of the provisions required for the expedition, Hazrat Uthman (ra) prepared another 100 camels along with their litters and saddles and presented it to the Holy Prophet (sa). The Holy Prophet (sa) yet again made another appeal and Hazrat Uthman (ra) for a third time prepared a further 100 camels, including their litter and saddles and presented them to the Holy Prophet (sa). When the Holy Prophet (sa) stepped down from his pulpit, he stated, 

مَا عَلَى عُثْمَانَ مَا عَمِلَ بَعْدَ هَذِهِ ـ مَا عَلَى عُثْمَانَ مَا عَمِلَ بَعْدَ هَذِهِ

 “There will be no retribution for whatever Uthman does from now on, there will be no retribution for whatever Uthman does from now on” 

Apart from this, Hazrat Uthman (ra) presented 200 auqiyah of gold to the Holy Prophet (sa). 

According to another narration, Hazrat Uthman (ra) presented himself before the Holy Prophet (sa) and placed 1,000 dinars in the Holy Prophet’s (sa) lap. The Holy Prophet (sa) placed his hands in the coins that were in his lap and whilst moving them around, he twice stated: 

مَا ضَرَّ عُثْمَانَ مَا عَمِلَ بَعْدَ الْيَوْم

“There will be no retribution for whatever Uthman does from now on.” 

According to another narration, Hazrat Uthman (ra) presented 10,000 dinars and the Holy Prophet (sa) prayed for Hazrat Uthman (ra) as follows: 

غَفَرَ لَكَ يَا عُثْمَانَ مَا أَسْرَرتَ وَمَا أَعْلَنْتَ وَمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ مَا يُبَالِى مَا عَمِلَ بَعْدَهَا

“O Uthman! May Allah grant you His forgiveness for whatever you have done discreetly and openly and whatever you go onto to do till the Day of Judgment. As of today, he should not be concerned over any of his deeds.” 

According to another narration, Hazrat Uthman (ra) presented 1,000 dinars and 70 horses for the preparation of this battle. 

According to another narration, on this occasion the Holy Prophet (sa) stated to Hazrat Uthman (ra): 

“O Uthman! May Allah grant you His forgiveness for whatever you have done discreetly and openly and whatever you go onto to do till the Day of Judgment. As of today, whatever he does, Allah will not hold him accountable.”

According to another narration, the Holy Prophet (sa), on this occasion, prayed for Hazrat Uthman (ra) as follows:

أَللّٰهُمَّ ارْضِ عَنْ عُثْمَانَ فَإِنِّى عَنْهُ رَاضٍ

 “O Allah! Express Your pleasure for Uthman for I am also pleased with him.” 

*(Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 4, pp. 68, 66-71, Ghazwat Tabuk, Dar al-Kutub al-Ilmiyyah, Beirut, 1996) (Sunan al-Tirmidhi, Kitab al-Manaqib, Bab ma fi Manaqib Uthman…, Hadith 3700 & 3701)*

Financial Sacrifice Offered for the Battle of Tabuk

Then whilst mentioning the Ahl-e-Tashi [Shias], the Promised Messiah (as) states:

“What can be said about your verbal abuse because save a few, you hurl abuse against all the companions. Moreover, you curse the wives of the Holy Prophet (sa), the Mothers of the Believers. You also claim that there has been some addition and abrogation in the Holy Quran and allege that the current Quran is the Quran of Uthman (ra) and not from God Almighty […] You consider Islam to be like an abandoned land which is completely dry and barren” i.e. it is completely empty of the righteous servants of God).

The Promised Messiah (as) further states:

“After having transgressed all bounds, what honour do you now possess?” 

*(Hujjat Allah, Ruhani Khaza’in, Vol. 12,184-185)*

Admonishment to Shias

The first ever naval fleet in Islam was established during the era of Hazrat Uthman (ra) in 28 AH. Amir Mu‘awiyah bin Abi Sufyan was the first person to fight a naval battle during the era of Hazrat Uthman’s (ra) Khilafat. Amir Mu‘awiyah sought permission from Hazrat Umar (ra) once before to take part in a naval battle, but Hazrat Umar (ra) did not grant him permission. When Hazrat Uthman (ra) became Khalifa, Amir Mu‘awiyah mentioned this a few times again and sought permission for this. Eventually, Hazrat Uthman (ra) gave him permission but stated that he should not include anyone to be part of the army nor draw a lot to decide, in fact give them the choice and take only those who wish to go along with you and assist them. Amir Mu‘awiyah did as he was instructed. Abdullah bin Qais Jasi was appointed as the commander of the naval force and he fought a total of 50 battles in the season of summer and winter and not a single soldier drowned and nor did they incur any kind of loss.  

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 2002], p. 97)*


First Naval Fleet in Islam

With regard to Hazrat Uthman (ra) being blessed with the companionship of the Holy Prophet (sa) in Paradise, Hazrat Talha (ra) bin Ubaidillah narrates that the Holy Prophet (sa) stated, “Every prophet has a friend, and my friend is Uthman”, i.e. who will be with him in Paradise. 

*(Jami‘ al-Tirmidhi, Abwab al-Manaqib, Bab wa Rafiqi fi Jannah Uthman, Hadith 3698)*

Hazrat Jabir (ra) narrates, “On one occasion we were in a house with the Holy Prophet (sa) and a group of the Muhajireen companions. Among those present were Abu Bakr, Umar, Uthman, Ali, Talha, Zubair, Abdur Rahman bin Auf and Saad bin Abi Waqas. The Holy Prophet (sa) stated, ‘Everyone of you stand next to their companion.’ The Holy Prophet (sa) then stood next to Hazrat Uthman (ra) and embracing him, the Holy Prophet (sa) said to him: 

اَنْتَ‭ ‬وَلِيِّ‭ ‬فِي‭ ‬الدُّنْيَا‭ ‬وَ‭ ‬وَلِيِّ‭ ‬فِي‭ ‬الْاٰخِرَةِ‬‬‬‬‬‬‬

“‘You are my friend in this life and in the Hereafter.’”

*(Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab al-Manaqib, Bab Mawalatuh, Hadith 14528, Vol. 9, p. 66, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)*

Abu Sahla, the freed slave of Hazrat Uthman (ra), narrates:

“On Yaum al-Dar”, i.e. the day on which the rebels besieged Hazrat Uthman (ra) and martyred him, “I said to Hazrat Uthman, ‘O Leader of the Faithful! Fight against these people who are causing disorder.’ Hazrat Abdullah (ra) also said, ‘O Leader of the Faithful! Fight against these people who are causing disorder.’ Hazrat Uthman (ra) said, ‘By Allah! I shall not fight them. The Holy Prophet (sa) had made a promise to me and I wish for that to be fulfilled.’” 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Fikr, 2003], p. 483)*

Blessed with the Companionship of the Holy Prophet (sa) in Paradise

During the era of Hazrat Uthman (ra), Islam reached the Indian subcontinent. Imam Yusuf writes in his book, Al-Kharaj, with reference to Imam Zuhri that Egypt and Syria were conquered during the era of Hazrat Umar (ra) and Ifriqiya, Khorasan and Sindh were conquered during the era of Hazrat Uthman (ra). 

*(Imam Abu Yusuf, Kitab al-Ikhraj, Fasl fi Qital Ahl al-Shirk… [Al-Maktabah al-Taufiqiyyah, 2013], p. 218)*

There is a narration in regard to the arrival of Islam in the Indian subcontinent as follows: 

During the era of Hazrat Uthman (ra), Hazrat Abdullah bin Muamir was given an army under his command and sent to Mukran and Sindh, where he demonstrated great valour and bravery in the conquest of Mukran. Later, he was appointed as the governor of these newly conquered lands. 

*(Muhammad Ishaq Bhatti, Barr-e-Saghir mein Islam ke Awwalin Nuqush, 2009, p. 63)*

In regard to Hazrat Mujashi bin Mas‘ud Sulammi it is written that whilst leading a Muslim army, he fought a Jihad against the opponents of Islam in Kabul, the capital of modern-day Afghanistan. According to historians, Kabul was considered a part of India in those days. During the era of Hazrat Uthman (ra), Hazrat Mujashi fought against the opponents of Islam in Balochistan, a province of Pakistan and also conquered the neighbouring area of Sistan. Thereafter, the Muslims began to live in these areas of the Indian subcontinent and considered it as their homeland. 

*(Muhammad Ishaq Bhatti, Barr-e-Saghir mein Islam ke Awwalin Nuqush, 2009, p. 65)*

Arrival of Islam in the Indian Subcontinent

The incident of Ikrimah bin Abi Jahl’s acceptance of Islam as mentioned in the narration of Sunan al-Nasai is different to the account mentioned in the books of Islamic history. As I have mentioned before, Ikrimah bin Abi Jahl was among those whom the Holy Prophet (sa) ordered to be killed during the Conquest of Mecca. Ikrimah and his father used to cause much pain to the Holy Prophet (sa) and severely persecuted the Muslims. When he discovered that the Holy Prophet (sa) had ordered for his execution, he fled towards Yemen. His wife pursued him after having accepted Islam and reached Ikrimah at the coast as he was about to board a ship. According to one account, she found him after he had already boarded the ship. She stopped him saying, “O son of my uncle! I have come to you from that person who unites people the most, who is the most pious and who is most well-wishing among the people. Do not put yourself in ruin for I have sought security on your behalf.” Thereupon he returned with his wife, accepted Islam and he did so in an exceptional manner. 

According to one narration, when Ikrimah came before the Holy Prophet (sa), he said, “O Muhammad (sa)! My wife has informed me that you have granted me amnesty.” The Holy Prophet (sa) replied, “You speak the truth. Indeed, you have been given amnesty.” Thereupon Ikrimah said, “I bear witness that there is none worthy of worship except Allah, He has no partner and that you are His servant and Messenger” and then lowered his head out of embarrassment. Upon this, the Holy Prophet (sa) said, “O Ikrimah! I shall grant you whatever you ask of me, so long as I have the power to bestow it.” He replied, “Pray for my forgiveness for every transgression I committed against you.” Upon this the Holy Prophet (sa) supplicated, “O Allah, forgive Ikrimah for all the transgressions he committed against me, or forgive him for all his evil deeds.” Then the Holy Prophet (sa) stood up brimming with joy and covered Ikrimah in his own cloak, saying, “Welcome, o ye, who has come to us in a state of faith and having migrated.” 

Ikrimah was later counted among the most eminent companions. Ikrimah’s acceptance of Islam was also a fulfilment of that prophecy which the Holy Prophet (sa) narrated to his companions. He had seen in a dream that he was in paradise, where he saw a bunch of grapes which looked very pleasing to him. The Holy Prophet (sa) enquired, “Who is this for?” It was said that it was for Abu Jahl. This was displeasing to the Holy Prophet (sa) and troubled him greatly. The Holy Prophet (sa) said, “None shall enter paradise except a believer, so how can this be for Abu Jahl?” Later, when Ikrimah accepted Islam, this pleased the Holy Prophet (sa) greatly and he interpreted that the bunch of grapes referred to Ikrimah. 

*(Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Bab Dhikr Maghaziyah, Ghazwat Fath Makkah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 132-133.)*

Ikrimah bin Abi Jahl’s Acceptance of Islam

Details of Hazrat Umar’s (ra) final days during his illness, his advice to the subsequent Khalifa and to the electoral committee members are recorded in Sahih Bukhari as follows: 

The people said, “O Leader of the Faithful! Appoint a successor after you as part of your will.” Hazrat Umar (ra) said, “I do not find anyone more suitable for the station of Khilafat than the following persons whom the Holy Prophet (sa) had been pleased with before he passed away.” Then Hazrat Umar (ra) mentioned the names of Hazrat Ali (ra), Hazrat Uthman (ra), Hazrat Zubair (ra), Hazrat Talha (ra), Hazrat Saad (ra) and Hazrat Abdur Rahman (ra) bin Auf and said, “Abdullah bin Umar (ra) will be a witness to you, but he will not be entitled to the station of Khilafat.” 

I have narrated this previously, therefore I will only mention it briefly here. Nonetheless, after Hazrat Umar (ra) passed away and they completed the burial proceedings, all the six people named by Hazrat Umar (ra) gathered together. Hazrat Abdur Rahman (ra) bin Auf stated, “Select any three candidates among you for Khilafat.” Hazrat Zubair (ra) said, “I give my vote to Hazrat Ali (ra).” Hazrat Talha (ra) said, “I give my vote to Hazrat Uthman (ra).” Hazrat Saad (ra) said, “I give my vote to Hazrat Abdur Rahman (ra) bin Auf.”

Hazrat Abdur Rahman (ra) then said to Hazrat Uthman (ra) and Hazrat Ali (ra), “Whoever of you withdraws their name, we will entrust him with this responsibility and Allah and Islam will be their guardian” i.e. the matter of choosing the Khalifa will be assigned to him, “and Allah the Almighty will choose the one Who He deems most worthy.” Upon hearing this, both noble men fell silent. 

Hazrat Abdur Rahman (ra) then said, “Will you both leave this matter to me and I take Allah as my witness that I will not choose but the better of you?”

I.e. to then leave the matter to Hazrat Abdur Rahman bin Auf (ra) and he would then become the chair of the committee. He first asked one of them to become the chair of the committee, but neither agreed to this. As a result, Hazrat Abdur Rahman (ra) withdrew his name from this matter and took charge as the chair of the committee. Nonetheless, he said that his decision would be based on justice and that Allah would be his guardian. 

Both of them agreed. So Hazrat Abdur Rahman (ra) took the hand of one of them and said, “You are related to Allah’s Messenger (sa) and you hold a lofty status within Islam, which you are aware of. Allah is your guardian – if I select you as our leader, will you do justice? And if I select Uthman (ra) as our leader, will you listen to him and obey him?” Hazrat Abdur Rahman (ra) took the hand of Hazrat Ali (ra) first, “Then Hazrat Abdur Rahman (ra) took the other aside”, this time it was Hazrat Uthman (ra), “and advised him in a similar manner. When Hazrat Abdur Rahman bin Auf (ra) secured this covenant from both of them, he then said, “O Uthman (ra)! Extend your hand.” He [i.e. Hazrat Abdur Rahman (ra)] then took the pledge of allegiance followed by Hazrat Ali (ra) and the members within the household also came and pledged their allegiance to Hazrat Uthman (ra). 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabiyy (sa), Bab Qissat al-Bai‘ah, Hadith 3700)*

Hazrat Umar’s (ra) final days & Events Following it

Some further details about these expeditions and conquests are as follows: 

In 27 AH, Hazrat Uthman (ra) dispatched an army of 10,000 men under the command of Abdullah bin Abi Sarh to Ifriqiya. Ifriqiya is the area that is present day Algeria and Morocco etc. Allah the Almighty granted Muslims victory.


Conquest of Ifriqya (Algeria & Morocco)

According to Ibn Ishaq, the Holy Prophet (sa) gave his daughter, Hazrat Ruqayyah (ra), in marriage to Hazrat Uthman (ra). Hazrat Ruqayyah (ra) passed away during the days of the Battle of Badr. Following this, the Holy Prophet (sa) gave his other daughter – Hazrat Umm Kulthum (ra), the sister of Hazrat Ruqayyah (ra) in marriage to Hazrat Uthman (ra). As such, he became known as Dhun-Nurain [possessor of two lights]. 

*(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2004], p. 377)*

Dhun-Nurain

Al-Andalus, Spain, 27 AH: From Ifriqiya, Hazrat Uthman (ra) ordered Abdullah bin Nafi bin Husain Fihri and Abdullah bin Nafi bin Abd Qais Fihri to advance towards Al-Andalus. They marched towards Al-Andalus and Allah the Almighty granted them victory. 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, Year 27-28, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] pp. 147-148)*

Conquest of Al-Andalus (Spain)

The expansion of Masjid Nabawi took place in the lifetime of the Holy Prophet (sa), which Hazrat Uthman (ra) had the opportunity to partake in also. Abu Malih narrates on the authority of his father that in order to expand Masjid Medina [Nabawi], the Holy Prophet (sa) said to a man from the Ansar who owned a piece of land that in place of this piece of land, he would be granted an abode in Paradise, but the man refused to give it. Upon this Hazrat Uthman (ra) went to him and said that he would purchase the piece of land for 10,000 dirhams. 

Hazrat Uthman (ra) bought the piece of land from him and went to the Holy Prophet (sa) and submitted, “O Messenger (sa) of Allah! You can purchase this piece of land from me which I have bought from the Ansari man.” 

Upon this, the Holy Prophet (sa) then purchased the land from Hazrat Uthman (ra) in exchange for an abode in Paradise. In other words, the Holy Prophet (sa) then promised the same to Hazrat Uthman (ra) in that he would be given an abode in Paradise. Hazrat Uthman (ra) said that he had bought this [land] for 10,000 dirhams. Subsequently, the Holy Prophet (sa) laid a brick down and then called for Hazrat Abu Bakr (ra) who also laid down a brick. Then Hazrat Umar (ra) was called who laid down a brick and then Hazrat Uthman (ra) came and laid down a brick. The Holy Prophet (sa) then asked everyone else to lay a brick each and they did as they were asked. In this manner, the foundations were laid for the extension. 

*(Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab al-Manaqib, Bab ma Amila fi al-Khair…, Hadith 14524, Vol. 9, p. 65, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)*

Thumama bin Hazm Qusheri narrates, “I was present during the siege (of Hazrat Uthman’s house) when Hazrat Uthman (ra) peered from the top and said, ‘I ask you in the name of Allah and Islam; are you aware that when the Holy Prophet (sa) came to Medina, there was no other water well containing sweet water other than the Rumah well? The Holy Prophet (sa) asked, “Who will purchase it [i.e. the well] so that the Muslims can also draw water from it alongside him? (i.e. the Muslims can drink from it as well as the one who purchases it) and he will receive a most excellent reward in Paradise in exchange for it.” Upon this I purchased the well from my personal wealth and shared it with the Muslims. But today you wish to stop me obtaining water from there and are forcing me to drink seawater.’ Upon this everyone said, ‘By God! You have spoken the truth.’ Hazrat Uthman (ra) then said: ‘I ask you in the name of Allah and Islam; are you aware that I spent my own wealth in order to prepare the army for Jaish Al-‘Usrah (i.e. Battle of Tabuk)?’ Upon this, the people said: ‘By God, this is correct.’ Hazrat Uthman (ra) then said, ‘I ask you in the name of Allah and Islam; are you aware that when Masjid Nabawi became too small to accommodate the worshipers, the Holy Prophet (sa) said, “Whosoever purchases the piece of land from such and such family, and includes it as part of the mosque, he shall receive an even greater reward in paradise.” Thus, I purchased that piece of land from my own wealth and donated it to become part of the mosque. And now you people wish to stop me even offering two rak’as [unit of prayer] inside this mosque?’ The people replied, ‘By God, this is correct.’ Hazrat Uthman (ra) then said, ‘I ask you in the name of Allah and Islam; are you aware that when the Holy Prophet (sa) was on Mount Thabir in Mecca along with Hazrat Abu Bakr (ra), Hazrat Umar (ra) and myself and the Mount began to shake, the Holy Prophet (sa) stamped his feet down and said, “Stop, O Thabir, because a prophet, siddiq [truthful] and two martyrs are standing above you.”’ Hearing this, the people said, ‘By God, this is correct.’ Hazrat Uthman (ra) then said, ‘Allahu Akbar! By the Lord of the Ka‘bah, they have given their testimony in my favour.’” i.e. that he would receive the station of martyrdom. 

*(Sunan al-Nasa‘i, Kitab al-Ahbas, Bab Waqf al-Masajid, Hadith 3638)*

The further expansion of Masjid Nabawi to a greater extent took place during the era of Hazrat Uthman (ra). Thus, I will mention some details and a brief history regarding this extension and also the early conditions. 

It has already been mentioned that the mosque was extended during the time of the Holy Prophet (sa). With regard to this there is a note that in Rabi al-Awwal of 1 AH, October 622 CE, the Holy Prophet (sa) laid the foundation stone for Masjid Nabawi with his blessed hands. This foundation was approximately 3 Zar’a [cubits] deep, which is 1.5 metres. The walls of the foundations were made using blocks cut out from rocks and the main walls were made from blocks of clay that had been dried in the sun. The walls were made from sun-dried [clay] bricks. 

*(Justuju-e-Madinah, Abdul Hameed Qadiri, p. 430, Oriental Publications, Pakistan, 2007)*

These details are regarding the construction of the mosque, details about the extension will also be mentioned later. The walls of the mosque were approximately 3/4 of a metre wide, which is approximately 2-2.5 feet and the height was approximately 7 cubits, almost 3.5 metres. 

*(Justuju-e-Madinah, Abdul Hameed Qadiri, p. 432, Oriental Publications, Pakistan, 2007)*

The construction of Masjid Nabawi was completed in Shawwal 1 AH, April 623 CE. 


*(Justuju-e-Madinah, Abdul Hameed Qadiri, p. 435, Oriental Publications, Pakistan, 2007)*

Hazrat Kharijah bin Zaid bin Thabit (ra) narrates that for his mosque, the Holy Prophet (sa) made the length 70 cubits – approximately 35 metres and the width at 60 cubits – approximately 30 metres. 

*(Justuju-e-Madinah, Abdul Hameed Qadiri, pp. 437-438, Oriental Publications, Pakistan, 2007)*

During the lifetime of the Holy Prophet (sa), the first expansion of Masjid Nabawi took place in Muharram 7 AH, June 628 CE. When the Holy Prophet (sa) returned having gained victory in the Battle of Khaybar, the Holy Prophet (sa) gave orders for the expansion and renovation of Masjid Nabawi. The mosque was not extended on the south side, i.e. towards the qiblah, nor on the eastern side. Majority of the extension took place on the northern side and partly towards the western side. On the northern side, there were some houses, among which was the house of an Ansari Companion, who was somewhat hesitant about giving up his house. Upon this, as was mentioned earlier, Hazrat Uthman (ra) bin Affan bought that house from his own money for 10,000 Dinars and presented it to the Holy Prophet (sa). Thus, most of the construction was possible only towards the northern and western side. After this expansion, the total area was 100 x 100 cubits, i.e. 50 x 50 metres. 

*(Justuju-e-Madinah, Abdul Hameed Qadiri, pp. 446-447, Oriental Publications, Pakistan, 2007)*

Masjid Nabawi was extended for a second time in 17 AH during the Khilafat of Hazrat Umar (ra). Hazrat Abdullah (ra) bin Umar relates that during the time of the Holy Prophet (sa), the mosque was constructed from mudbricks, the roof was made from date-palm branches and leaves and date-palm trunks were used as pillars. The mosque remained the same throughout the era of Hazrat Abu Bakr (ra) and no expansion or changes were made. Hazrat Umar (ra) instructed for the mosque to be extended and renovated, but did not make any changes to the appearance and building structure, he left it on the original foundations or left the old part as it was. He constructed it in the same style and only extended it. The roof was kept in its original condition using date-palm leaves but changed the pillars using wood. The renovation of the mosque was completed in 17 AH under the supervision of Hazrat Umar (ra). After this expansion, the area of the mosque increased from 50 x 50 meters to approximately to 70 x 60 metres, i.e. 140 x 120 cubits. From this narration, it is evident that during the era of Hazrat Abu Bakr (ra), the mosque remained in the same condition as it was during the time of the Holy Prophet (sa). But it was extended significantly due to the construction in the time of Hazrat Umar (ra). 

*(Justuju-e-Madinah, Abdul Hameed Qadiri, p. 459, Oriental Publications, Pakistan, 2007)*

Then, during the Khilafat of Hazrat Uthman (ra), Masjid Nabawi was expanded and reconstructed. This took place in 29 AH. Hazrat Uthman (ra) expanded and reconstructed the mosque and in order to make it more beautiful and stronger, he used stone, gypsum and carvings. Hazrat Uthman (ra) constructed the walls from decorative stone and for the first time, Masjid Nabawi was whitewashed with lime. The roof was made from Teak wood.

When Hazrat Uthman (ra) was elected as the Khalifa in 24 AH, the people requested him to expand Masjid Nabawi. They complained that the courtyard area was too small, especially during the Friday Prayers and gatherings; many times people had to offer prayers outside. Thus, Hazrat Uthman (ra) sought counsel from the Companions; all of them were of the opinion that the old mosque should be demolished and a new mosque should be constructed in its place. 

One day, after leading the Zuhr prayers, Hazrat Uthman (ra) delivered a sermon from the pulpit and said, “All praise belongs to Allah! I intend to demolish the mosque and construct a new one in its place and I bear witness that I have heard from the blessed tongue of the Holy Prophet (sa) that whosoever constructs a mosque, Allah the Almighty will construct an abode for them in Paradise. Before me was Hazrat Umar Farooq (ra). The reconstruction and expansion of the mosque that took place in his time is an example and model before me. I have sought the opinion of all the eminent companions of the Holy Prophet (sa) and they all unanimously agree that Masjid Nabawi ought to be demolished and constructed again.”

When Hazrat Uthman (ra) presented the idea of the reconstruction of the mosque, a few companions stated their reservations. They opined that the mosque should not be demolished. Among these companions were those whose houses were situated next to Masjid Nabawi and their homes were to be affected as a result of this plan.

The majority of the people were in support of this proposal; however, a few of the companions objected to this. Hazrat Aflah bin Hameed relates that Hazrat Uthman (ra) wished to stand at the pulpit and seek counsel from the people. Upon this, Marwan bin Hakam submitted, “This is undoubtedly a noble deed, therefore what need is there to seek counsel from the people?” Upon this, Hazrat Uthman (ra) admonished him and stated, “I do not wish to force or compel anyone to do something. I will certainly seek their advice.” Hazrat Uthman (ra) stated that he did not wish to forcibly impose his viewpoint on others and whatever he would do, would be done with their support. When his plan had the support of those companions who possessed sound judgment and sagacity in matters, Hazrat Uthman (ra) purchased the houses situated to the north of Masjid Nabawi and thus acquired its land. Despite Hazrat Uthman (ra) offering quite a large sum of money to the companions in order to buy their homes, even then there were a few companions who did not want to sell their houses. Almost four to five years passed by and despite all efforts, he was not able to succeed in getting them to agree. 

Hazrat Ubaidullah Kholani relates that when people continued to show reluctance in offering their houses and presented their arguments, he heard Hazrat Uthman (ra) say, “You have all said enough. However, I have heard the Holy Prophet (sa) say that whoever builds a mosque for the sake of attaining the pleasure of Allah the Almighty, they will be rewarded by Allah the Almighty in return with an abode similar to that in Paradise.”

Similarly, Hazrat Mahmud bin Labeed relates that when Hazrat Uthman (ra) decided to reconstruct Masjid Nabawi, people did not agree with this plan. They insisted that Masjid Nabawi should remain in the exact condition as it was in the time of the Holy Prophet (sa). Upon this, Hazrat Uthman (ra) stated that whoever built a mosque for the sake of attaining the pleasure of Allah the Almighty, they would be granted a similar abode in Paradise as a reward. When Hazrat Uthman (ra) managed to convince the people [for its reconstruction], he began the work in the month of Rabi-ul-Awwal 29 AH/649 CE. And by the first of the month of Muharram 30 AH, within a period of 10 months, the reconstruction work of Masjid Nabawi was complete. Hazrat Uthman (ra) personally supervised the entire work and during the day, he would always be fasting and in the night, if he was overcome with sleep, then he would rest in Masjid Nabawi. 

Hazrat Abdur Rahman bin Safina relates that he observed that the cement mixture would be brought to Hazrat Uthman Ghani (ra) and whilst standing, he would direct and oversee the workers. And whenever it would be the time for prayer, he would offer his prayers with them. At times, he would sleep there as well. 

Hazrat Uthman (ra) expanded the mosque to its south in the direction of the qiblah. The wall facing towards the qiblah was moved to where it stands even till today. The mosque was also expanded by approximately 50 cubits, which is approximately 25 metres towards its north side and also towards the west. However, there was no extension done towards the east-facing side where the blessed houses [of the family of the Holy Prophet (sa)] were situated. At the end of the reconstruction work, the total area of Masjid Nabawi was now 160 x 150 cubits, approximately 80 x 75 metres. During the era of Hazrat Uthman (ra), there were a total of six doors in Masjid Nabawi. 

For the first time, designs were engraved onto the stones of Masjid Nabawi and they were whitewashed [with lime]. According to the narration of Hazrat Kharijah bin Zaid, Hazrat Uthman (ra) placed windows in the west and east facing walls of Masjid Nabawi. Among the houses which Hazrat Uthman (ra) had to purchase for the expansion of Masjid Nabawi was the house of Ummul Momineen [Mother of the Believers] Hazrat Hafsa (ra). In exchange, she was given a house whose wall was joined to the wall of the qiblah and was situated to the south-east of it and a small opening was made to make her access to come in and out of her house easier. Also, half of the properties belonging to the relatives of Hazrat Abu Ja‘far bin Abi Talib were purchased for 100,000 dirhams. Similarly, some area from Dar-ul-Abbas was purchased and included into the area of Masjid Nabawi. 

Apart from moving the wall of the qiblah further south, another notable development in Masjid Nabawi was that the mehrab of the Holy Prophet (sa) was also further moved in the line with the qiblah. This was in exactly the same spot where the mehrab-e-Uthmani is situated today and the area of the original mehrab was marked out. Instead of using mud, they used crushed stones and iron rods were placed in the pillars made from stone. Special care was taken to ensure that these new pillars were erected in exactly the same spots where the pillars, made from date-palm tree trunks, were placed during the blessed time of the Holy Prophet (sa). The same kind of material and architectural design that was used by the Byzantines for the Dome of the Rock in Jerusalem was used for this construction as well. The roof was made of Teak wood which was placed on wooden beams and they were supported by pillars made from stone and iron rods inside them. Since Hazrat Umar (ra) was martyred in the mehrab of the Holy Prophet (sa) whilst leading prayer, therefore to prevent such an incident from taking place again, Hazrat Uthman (ra) built a “maqsurah” – i.e. an enclosure was built in front of the rows of where the worshipers stand and where the pulpit is. It was built from bricks and had small holes and openings in it so that the congregants could see the Imam. 

This was the first precautionary measure that was constructed in Masjid Nabawi and later adopted as an official architectural feature in [the mosques of] Damascus as a safety protocol for the Khulafa of the Banu Umaiyyah. 

*(Justuju-e-Madinah, Abdul Hameed Qadiri, pp. 463-465, Oriental Publications, Pakistan, 2007) (Urdu Lughat Tarikhi Usulon par, Vol. 18, p. 492, Zair Lafz Maqsurah)*

I.e. to build walls around the mehrab in order to secure it but still enabling the congregants to see the Imam. Thereafter, at various times the mosque continued to be expanded. 


Expansion of Masjid Nabwi

Hazrat Musleh-e-Maud (ra) states: 

“The Promised Messiah’s (as) advent took place in the same manner as the advent of Prophet Noah (as), Prophet Abraham (as), Prophet David (as), Prophet Solomon (as) and the other prophets. And after the Promised Messiah (as), the institution of Khilafat was established just as it was established after the prophets who appeared in the past. If we carefully ponder over this and try to delve into its true reality, we will come to realise that this is an extraordinary institution” i.e. the institution of Khilafat. “In fact, I say that even if 10,000 successive generations of an offspring were to be sacrificed for its sake, it will amount to nothing in comparison. I cannot say for others, but at least when I study the history from the time of the Holy Prophet (sa) and read about the troubles and afflictions Hazrat Uthman (ra) was made to endure, and on the other hand, the faith and the spiritual light which the Holy Prophet (sa) had instilled within him, then I say that even if 10,000 generations from my future offspring in this world were all to be gathered and sacrificed at once, so that this disorder could be quelled, then I would deem this to be akin to [the proverbial expression of] purchasing an elephant in exchange of a lice.” 

In other words, this [act of sacrifice] would be even less than giving something extremely small like an insect and in exchange acquiring an elephant. 

“The fact is that we only realise the true value of something much later. It was only after the martyrdom of Hazrat Uthman (ra) that people realised the true importance of Khilafat.” 

*(Nubuwwat aur Khilafat apne Waqt par Zuhoor Pazeer ho jati hai, Anwar-ul-Ulum, Vol. 18, p. 246)*

Hazrat Musleh Maud (ra) further states: 

“After Hazrat Umar (ra), the gaze of all the companions fell upon Hazrat Uthman (ra) for the station of Khilafat and thus, he was appointed for this task through the consultation of the eminent companions. He was the son-in-law of the Holy Prophet (sa) and two daughters of the Holy Prophet (sa) were wedded to him one after another. When the second daughter of the Holy Prophet (sa) passed away, the Holy Prophet (sa) said that if he had another daughter, he would marry her to Hazrat Uthman (ra) as well. This shows that he held a special rank of honour in the sight of the Holy Prophet (sa). He held a very unique position in the sight of the people of Mecca and was a wealthy man according to the circumstances of Arabia at the time. After Hazrat Abu Bakr (ra) accepted Islam, one of the people to whom he particularly chose to preach the message of Islam was Hazrat Uthman (ra). The view of Hazrat Abu Bakr (ra) with respect to Hazrat Uthman (ra) did not prove false and only after a few days of preaching, he accepted Islam. In this manner, he joined the ‘as-sabiqunal-awwalun’ or that pioneer group of Islam which the Holy Quran has praised in admirable words. 

“The degree of honour and respect that he possessed in Arabia can be gauged from the incident when the Holy Prophet (sa) journeyed to Mecca on the basis of a vision, and the Meccans, blinded by their malice and enmity, refused to grant him permission to perform the Umrah, the Holy Prophet (sa) proposed that an esteemed person should be sent to the Meccans to negotiate the matter. When Hazrat Umar (ra) was selected for this, he replied, ‘O Messenger (sa) of Allah, I am prepared to go, but if there is anyone in Mecca who can negotiate with the Meccans, then it is Hazrat Uthman (ra) because he holds special regard in their eyes. Hence, if someone else was to go, there cannot be as much hope for success in him as opposed to if Hazrat Uthman (ra) went.’

“The Holy Prophet (sa) also considered this view as being correct and consequently sent Hazrat Uthman (ra) for the task. It can be understood from this incident that Hazrat Uthman (ra) was looked upon with special honour even by the disbelievers.

“The Holy Prophet (sa) held a great deal of respect for Hazrat Uthman (ra). On one occasion, the Holy Prophet (sa) was lying down when Hazrat Abu Bakr (ra) arrived, but the Holy Prophet (sa) remained lying. After some time, Hazrat Umar (ra) arrived, but again, he remained lying. When Hazrat Uthman (ra) arrived, he instantly adjusted his clothes and said, ‘There is a great deal of modesty in the disposition of Hazrat Uthman (ra), and it is in consideration of his feelings that I have done this.’ He (i.e. Hazrat Uthman (ra)) was one of those rare men who had never consumed alcohol and had never approached adultery even prior to accepting Islam. In the country of Arabia, where drinking alcohol was thought to be a source of pride and adultery a daily indulgence, these were qualities [i.e. to abstain from these ills] which could not be found in more than a handful of people before Islam. 

“Therefore, Hazrat Uthman (ra) was no ordinary man. He possessed very high moral qualities. With respect to worldly rank, he was exceptional. He was the foremost in Islam. The Holy Prophet (sa) was very pleased with him. Hazrat Umar (ra) has declared him as being among the six men who, up to the demise of the Holy Prophet (sa), held his utmost pleasure. Furthermore, he was from among the ‘ashrah mubashsharah’, meaning he was one of those 10 men about whom the Holy Prophet (sa) had given the glad tiding that they would enter paradise.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 251-253)*

The True Importance of Khilafat

The additional azan [call to prayer] that is called on Fridays began in the time of Hazrat Uthman (ra). Details regarding this is as follows. 

Zuhri has narrated from Saib bin Yazid who stated that during the time of the Holy Prophet (sa), Hazrat Abu Bakr (ra) and Hazrat Umar (ra), the first azan for Jumuah would be called when the imam sat down on the minbar [pulpit]. In the time of Hazrat Uthman (ra), when the Muslim population increased significantly, he ordered for a third azan to be called from Zaura. Abu Abdillah states that Zaura was a place in the market of Medina. 

*(Sahih al-Bukhari, Kitab al-Jumuah, Bab al-Adhan Yaum al-Jumuah, Hadith 912)*

This incident has also been mentioned in Fiqh-e-Ahmadiyya in relation to this hadith that in the time of the Holy Prophet (sa), Hazrat Abu Bakr (ra) and Hazrat Umar (ra), only one azan was called on Fridays from near the minbar – which was always placed inside the mosque. Later, in the time of Hazrat Uthman (ra), the second azan was initiated which was called from a rock named Zaura situated near to the door of the mosque. 

*(Fiqh-e-Ahmadiyya [Ibadat] p. 122)*

In Ni‘mat-ul-Bari, a commentary of Sahih Bukhari, under this hadith, it is written:
“Ibn Shihab Zuhri narrates from Saib that the mention of the third azan in this chapter is including the Iqamat [call before the prayer begins].” 

*(Ni‘mat al-Bari fi Sharh Sahih al-Bukhari, Vol. 2, p. 837, Hadith 912, Rumi Publications Lahore, 2013)*

There were two azans previously and a third one was added later. In the narration I read earlier, it was stated owing to the increase in the Muslim population, a third azan was called at Zaura. The third azan was as such that the first and second azan would be called, then the takbir [for iqamah] has also been referred to using the word azan. Thus, in this way people were called to prayer three times.


Additional Azan on Friday

Whilst explaining the following verse of Sura Al-A‘la: 

سَنُقْرِئُكَ‭ ‬فَلَا‭ ‬تَنْسٰى‬‬

“We shall teach thee [the Quran], and thou shalt forget [it] not.” [Ch.87: V.7]

Hazrat Musleh-e-Maud (ra) states:

“The meaning of this verse is ‘We shall teach you the Quran, which you shall not forget till the Day of Judgment and this will continue to remain in the same form as it is today.’ This claim is testified by even the staunchest opponents of Islam who openly accept that the Holy Quran has remained preserved in the exact same form as it was first presented by the Holy Prophet (sa). 

“[Theodore] Nöldeke, Sprenger and William Muir have all acknowledged in their books that apart from the Holy Quran they cannot categorically and definitely say this about any other scripture that it exists in the same form today as the founder of its religion had originally presented it. It is only the Holy Quran regarding which it can be conclusively said that it exists in the exact same form today as it was first presented by the Holy Prophet (sa) to his companions. Since they do not believe that the Holy Quran is a book revealed by God Almighty as they claim that it was written by the Holy Prophet (sa) himself, therefore they do not say that it remains preserved in the exact same form as it was revealed, but nonetheless, they do say that this book remains in the exact form as it was first presented by Muhammad (sa). For example, Sir William Muir writes in his book, The Koran, that all the various proofs grant assurance to one’s heart that the Quran which we read today is exactly the same, word-for-word, which the Prophet (sa) would recite to the people. 

Sir William Muir then further writes in his book, Life of Mahomet [sic]:

“‘What we have, though possibly created and modified by himself, is still his own’. 

“Similarly, he further writes:

“‘We may upon the strongest presumption affirm that every verse in the Quran is genuine and unaltered.’ 

“Then, Nöldeke, who is a German orientalist, writes:

“‘Slight clerical errors there may have been, but the Koran [sic] of Othman [sic] contains none but genuine elements, though sometimes in a very strange order. Efforts of European scholars to prove the existence of later interpolations in the Koran [sic] have failed.’

“In short, even the European writers have acknowledged that there is absolutely no doubt with regard to the physical preservation of the Holy Quran. In fact, it is word for word and letter for letter, the exact same book as Muhammad (sa) recited before the people.” 

*(Tafsir-e-Kabir, Vol. 9, pp. 421-422)*

Preservation of the Holy Qur’an

The narrations of the companions in relation to the martyrdom of Hazrat Uthman (ra) are as follows: 

Hazrat Ali (ra) was asked with regard to Hazrat Uthman (ra). Hazrat Ali (ra) said, “He was an individual, who was declared to be ‘Dhun-Nurayn’ [possessor of two lights] even by the exalted angels.” i.e. He was deemed to be ‘Dhun-Nurayn’ even in the sight of God Almighty. 

*(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Uthman (ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p. 378)*

Hazrat Ali (ra) said, “Hazrat Uthman (ra) was most kind to his relatives.” When Hazrat Aisha (ra) came to know of the martyrdom of Hazrat Uthman (ra), she said, “These people have killed him, even though he was the most kind to his kinfolk and also feared God more than all of them.” (Ibid) 


Quiz

Hazrat Uthman (ra) bin Affan