A Comprehensive Biography of Sayyiduna Uthman ibn Affan (Radhiyallahu Anhu) || Barkate Raza

Introduction: The Unique Distinction of Sayyiduna Uthman

Many prophets have blessed this world with their magnificent, divine presence. While residing in this world with the noble mission of spreading the light of guidance and monotheism, they were also blessed with the precious gift of children. The fortunate people who were placed in the wedlock of these noble children of the prophets were undoubtedly esteemed, highly revered, and unique personalities, as they had become the husbands or wives of a prophet’s child.

In this regard, Ameer-ul-Mu’mineen Sayyiduna Uthman ibn Affan (Radhiyallahu Anhu Al-Ghani) holds a highly unique individuality and an unmatched specialty. He is the only human being in the entire history of mankind to have ever been fortunate enough to marry two daughters of a Prophet.

Furthermore, the Prophet of whom Sayyiduna Uthman (Radhiyallahu Anhu) became the son-in-law twice was none other than the leader of all prophets, the master of all creation, and the final Messenger of Allah, Muhammad (Sallallahu Alayhi Wa Sallam).

It is narrated by Sayyiduna Ali (Radhiyallahu Anhu) that he heard the Messenger of Allah (Sallallahu Alayhi Wa Sallam) stating to Sayyiduna Uthman (Radhiyallahu Anhu) that if he had forty daughters, he would have given them all in marriage to Uthman, one after the other, until eventually, no daughter would remain unmarried. This immense statement of love and trust is recorded in the classical work Taareekh-ul-Khulafaa (Page 104).

The Meaning of ‘Dhun-Noorain‘ (The Possessor of Two Lights)

Imam Al-Bayhaqi (Rahmatullahi Alayhi) has narrated in his Sunan that Abdullah Ju’fi (Rahmatullahi Alayhi) states that he was once questioned by his maternal uncle, Hussain Ju’fi (Rahmatullahi Alayhi), about whether he was aware of the true reason for Sayyiduna Uthman (Radhiyallahu Anhu) being given the grand appellation, ‘Dhun-Noorain‘ (the possessor of two lights).

Abdullah replied that he was not aware of the inner reason. Hussain Ju’fi (Rahimahu-Allah) then explained to his nephew that no person since the time of Sayyiduna Adam (Alayhis Salam) had ever been blessed with the fortune of marrying two daughters of a Prophet, apart from Sayyiduna Uthman (Radhiyallahu Anhu). He also emphasized that it was obviously not possible for anyone else to be blessed with this fortune in the future, as the Prophet Muhammad (Sallallahu Alayhi Wa Sallam) is the final Messenger of Allah.

The First Marriage: Sayyidah Ruqayyah (Radhiyallahu Anha)

The first marriage of Sayyiduna Uthman (Radhiyallahu Anhu) took place with the Prophet’s beloved daughter, Sayyidah Ruqayyah (Radhiyallahu Anha). She fell deeply ill at the exact time when the monumental Battle of Badr occurred. With the explicit permission and instruction of Allah’s Messenger (Sallallahu Alayhi Wa Sallam), Sayyiduna Uthman (Radhiyallahu Anhu) remained in Al-Madinah Al-Munawwarah in order to nurse his ailing wife.

Although Sayyiduna Uthman (Radhiyallahu Anhu) was physically unable to participate in the battle on the fields of Badr, the Holy Prophet (Sallallahu Alayhi Wa Sallam) gave him a full share from the war booty and declared that he would receive the same spiritual reward as those who fought. Thus, he is counted to be amongst the noble victors of Badr.

When Sayyiduna Zaid ibn Al-Harithah (Radhiyallahu Anhu) arrived in the city of Madinah with the joyous news of the victory in Badr, the burial of Sayyidah Ruqayyah (Radhiyallahu Anha) was taking place.

The Second Marriage: Sayyidah Umm Kulthum (Radhiyallahu Anha)

Upon the sad passing of Sayyidah Ruqayyah (Radhiyallahu Anha), the Holy Prophet (Sallallahu Alayhi Wa Sallam) placed his other noble daughter, Sayyidah Umm Kulthum (Radhiyallahu Anha), in the wedlock of Sayyiduna Uthman (Radhiyallahu Anhu).

Sadly, Sayyidah Umm Kulthum (Radhiyallahu Anha) also passed away in the ninth year after the migration (Hijrah) of the Holy Prophet (Sallallahu Alayhi Wa Sallam) to Al-Madinah Al-Munawwarah.

Through these consecutive marriages, Sayyiduna Uthman (Radhiyallahu Anhu) solidified his title as “Dhun-Noorain.” With Sayyidah Ruqayyah (Radhiyallahu Anha), Sayyiduna Uthman (Radhiyallahu Anhu) had one child named Abdullah, who passed away shortly after his mother at the tender age of six. Sayyiduna Uthman (Radhiyallahu Anhu) had no children with Sayyidah Umm Kulthum (Radhiyallahu Anha).

His Blessed Name and Lineage

His name was Uthman, his Kunniyyah (patronymic name) was Abu Amr, and his Laqab (honorific title) was Dhun-Noorain.

He was Uthman, the son of Affan, who was the son of Abul-Aas, who was the son of Umayyah, who was the son of Abd Shams, who was the son of Abd Manaf.

His lineage meets with the blessed lineage of the Messenger of Allah (Sallallahu Alayhi Wa Sallam) after five generations at Abd Manaf.

The maternal grandmother of Sayyiduna Uthman (Radhiyallahu Anhu) was Umm Hakeem (Al-Bayda), who was the daughter of Sayyiduna Abdul Muttalib and the twin sister of Sayyiduna Abdullah—the noble father of the beloved Messenger of Allah (Sallallahu Alayhi Wa Sallam).

Therefore, Sayyiduna Uthman (Radhiyallahu Anhu)’s mother was the first cousin of the Prophet (Sallallahu Alayhi Wa Sallam). Sayyiduna Uthman (Radhiyallahu Anhu) was born six years after ‘Aam-ul-Feel’ (The Year of the Elephant).

His Acceptance of Islam and the Woes that Ensued

Sayyiduna Uthman (Radhiyallahu Anhu) is from those elite people who were invited to the pristine religion of Islam by the closest companion of the Prophet, Sayyiduna Abu Bakr As-Siddeeq (Radhiyallahu Anhu). In historical texts, he is described as “Qadeem-ul-Islam”, meaning that he had accepted Islam during the very early years of Islamic propagation, when the call was quiet and highly dangerous.

The great historian Ibn Ishaq states that Sayyiduna Uthman (Radhiyallahu Anhu) accepted Islam after Sayyiduna Abu Bakr, Sayyiduna Ali, and Sayyiduna Zaid ibn Al-Harithah (Radhiyallahu Anhum).

Ibn Sa’d narrates from Muhammad ibn Ibrahim that when Sayyiduna Uthman (Radhiyallahu Anhu) accepted Islam, it severely infuriated his entire wealthy family. His paternal uncle, Hakam ibn Abil-Aas, entangled Sayyiduna Uthman (Radhiyallahu Anhu) tightly with a rope, bound him, and said to him:

“You have forsaken the religion of your forefathers and embraced a completely new religion. Until you abandon this new religion, I swear I will not free you!”

Sayyiduna Uthman (Radhiyallahu Anhu) replied with absolute courage and faith:

 $«والله لا أدعه ابدا ولا أفارقه»$

“By Allah, I can never abandon this religion, ever, nor can I be separated from it.”

Furthermore, Sayyiduna Uthman (Radhiyallahu Anhu) informed his uncle that it was possible for him to physically cut his body into small chunks, but it would never be possible for Sayyiduna Uthman to forsake the pristine truth of Islam. When Hakam ibn Abil-Aas saw the unshakable fortitude of Sayyiduna Uthman (Radhiyallahu Anhu), he realized his torture was useless and immediately freed him.

Sayyiduna Uthman’s Physical Features and Beautiful Demeanor

Ibn Asakir states that Sayyiduna Uthman (Radhiyallahu Anhu) was an exceptionally beautiful man whose height was average. The color of Sayyiduna Uthman (Radhiyallahu Anhu)’s skin was white with a natural redness present. He had small, light spots on his face resulting from an illness that was similar to chickenpox.

The bones of his body were broad, and his shoulders were wide. His shins were remarkably strong, his hands were big, and there was a significant amount of hair on his hands and arms. His beard was very thick and full, and his teeth were beautiful and elegant, coated and reinforced with golden thread. Sayyiduna Uthman (Radhiyallahu Anhu) used to dye his hair a light yellowish shade.

Ibn Asakir narrates from Abdullah ibn Hazm Al-Maazani that he stated:

“I have never seen anyone from amongst the men or the women more beautiful than Sayyiduna Uthman ibn Affan (Radhiyallahu Anhu).”

 $(ما رأيت قط ذكرا ولا انثى أحسن وجها منه)$

This is recorded in the classic work Taareekh-ul-Khulafaa.

Ibn Asakir also narrates from Osama ibn Zaid (Radhiyallahu Anhu) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) once sent him with a bowl in which there was meat to give to Sayyiduna Uthman (Radhiyallahu Anhu). Sayyiduna Osama states:

*”When I entered the house, I saw Sayyidah Ruqayyah seated while Sayyiduna Uthman was present. I was looking towards Sayyidah Ruqayyah for one minute, and then I looked towards Sayyiduna Uthman for another, completely lost in amazement of their beauty.

I then returned to the blessed gathering of the beloved of Allah, where the Messenger (Sallallahu Alayhi Wa Sallam) asked me, ‘Did you enter the house?’ I replied that I had indeed entered the house. The master of all creation then asked me, ‘Have you ever seen a more beautiful couple than this couple?’ I replied, ‘No, I have never seen a more beautiful couple than them.'”* (Taareekh-ul-Khulafaa)

This beautiful historical event occurred before the Ayah of Hijab was revealed, in which women were later ordered to conceal their beauty from men who are not close relatives (mahram).

Sayyidah A’ishah (Radhiyallahu Anha) states that upon the marriage of Sayyidah Umm Kulthum (Radhiyallahu Anha) with Sayyiduna Uthman (Radhiyallahu Anhu), the Messenger of Allah (Sallallahu Alayhi Wa Sallam) said to Sayyidah Umm Kulthum:

“Your husband, Uthman Al-Ghani, is similar in complexion and beauty to your forefather, Sayyiduna Ibrahim (Alayhis Salam), and your father, Muhammad (peace and blessings of Allah be upon him).” (Taareekh-ul-Khulafaa)

Sayyiduna Uthman and the Quranic Verses

Many beautiful Quranic verses (Ayaat) were revealed in regards to the actions and character of Sayyiduna Uthman (Radhiyallahu Anhu).

The Financial Sacrifice for ‘Jaysh Usrah’

The Battle of Tabuk took place at a highly critical time when there was a severe famine in Madinah and widespread poverty. The people were eating the leaves and branches of the trees simply in order to survive. The warriors of this battle are known as ‘Jaysh Usrah’—the army of distress.

In At-Tirmidhi, it is narrated by Sayyiduna Abdul Rahman ibn Khabbaab, who states that he was present when the Messenger of Allah (Sallallahu Alayhi Wa Sallam) was encouraging the people from the pulpit to assist the Jaysh Usrah. Sayyiduna Uthman (Radhiyallahu Anhu), upon hearing the influential and powerful words of the Prophet, arose and announced that he would give one hundred camels along with all their goods and materials in the way of Allah.

The Messenger of Allah (Sallallahu Alayhi Wa Sallam) continued to encourage the companions to help the army and brought their attention towards the desperate need for equipment. Sayyiduna Uthman (Radhiyallahu Anhu) once again arose and announced that he would give two hundred camels along with goods and materials in the way of the Lord.

The Prophet (Sallallahu Alayhi Wa Sallam) continued to stress the need for effective equipment. Sayyiduna Uthman (Radhiyallahu Anhu) arose a third time and announced that he would give three hundred camels in the way of the Lord along with all materials and goods.

The narrator, Sayyiduna Abdul Rahman ibn Khabbaab, states that he saw the Messenger of Allah (Sallallahu Alayhi Wa Sallam), while descending from the pulpit, saying twice:

 $"ما على عثمان ما عمل بعد هذه ما على عثمان ما عمل بعد هذه"$

“Uthman will not be affected by whatever deeds he shall commit after this deed.”

The meaning here was that even if Sayyiduna Uthman (Radhiyallahu Anhu) did not perform voluntary prayers in the future, this massive, selfless deed was enough to raise his exalted status. Also, the divine acceptance of this deed freed Uthman (Radhiyallahu Anhu) from the fear of anguish in terms of the future. This narration is recorded in Mishkaat-tul-Masaabeeh (Page 561).

It is stated in At-Tafseer al-Khaazin and At-Tafseer Ma’alim-ut-Tanzeel that Sayyiduna Uthman (Radhiyallahu Anhu) had actually given one thousand camels along with goods and materials at the time of his final announcement.

Sayyiduna Abdul Rahman ibn Samrah (Radhiyallahu Anhu) states that Sayyiduna Uthman had also placed one thousand gold Dinars in his sleeve in order to give it to the Jaysh Usrah. Sayyiduna Uthman (Radhiyallahu Anhu) placed these Dinars on the blessed lap of the Messenger of Allah (Sallallahu Alayhi Wa Sallam), who, while rotating these Dinars around, stated twice:

 $«ما ضر عثمان ما عمل بعد اليوم»$

“Uthman will not be caused any anguish or harm after what he has done today.”

The deep spiritual meaning here was that if Sayyiduna Uthman (Radhiyallahu Anhu) committed any human mistake in the future, his action of that day was so beloved to Allah that it would nullify that mistake (Mishkaat-tul-Masaabeeh, Page 561).

It is stated in Tafseer Al-Khaazin and Ma’alim-ut-Tanzeel that Sayyiduna Uthman (Radhiyallahu Anhu) gave one thousand camels and one thousand Dinars to the Jaysh Usrah, while Sayyiduna Abdul Rahman ibn Awf (Radhiyallahu Anhu) gave four thousand Dirhams to the Messenger of Allah for the same army. The following beautiful Ayah was then revealed about both of these noble companions:

 $"الذين ينفقون أموالهم في سبيل الله ثم لا يتبعون ما انفقوا منا ولا أذى لهم أجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون"$

“Those who spend their wealth in the way of Allah, then do not follow up what they have spent with reminders [of it] or injury—they will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Al-Quran, Surah Al-Baqarah, 2:262)

The great scholar Sadr-ul-Afaadhil, Maulana Muhammad Na’eem-ud-Deen Al-Moradabadi, states in his famous exegesis, Tafseer Khazaa’in-ul-Irfaan, that the aforementioned Ayah was indeed revealed in regards to Sayyiduna Uthman ibn Affan Al-Ghani and Sayyiduna Abdul Rahman ibn Awf (Radhiyallahu Anhum).

The Prophecy of Martyrdom and the Mount of Uhud

It is narrated by Sahl ibn Sa’d (Radhiyallahu Anhu) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) was one day accompanied by Sayyiduna Abu Bakr, Sayyiduna Umar, and Sayyiduna Uthman (Radhiyallahu Anhum) on the mountain of Uhud. Suddenly, the mountain began to shake. The Messenger of Allah (Sallallahu Alayhi Wa Sallam) struck it with his foot and said to the mountain:

 $«اثبت احد ما عليك الا نبي او صديق او شهیدان»$

“Stabilize, O Uhud! There is only upon you one Prophet, one Siddeeq (most truthful), and two martyrs.” (Tafseer Ma’alim-ut-Tanzeel, Volume 6, Page 216)

It is firmly established from this powerful Hadeeth that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) had been bestowed knowledge of the unseen by his Lord, as he was fully aware of Sayyiduna Umar and Sayyiduna Uthman (Radhiyallahu Anhum) being destined for martyrdom many years prior to their actual assassinations.

Sayyiduna Uthman (Radhiyallahu Anhu) was highly aware that the entire structure of the universe could alter, but the promise of Allah’s Messenger (Sallallahu Alayhi Wa Sallam) would definitely be accomplished. This is why Sayyiduna Uthman was waiting in anticipation of his martyrdom.

An Ayah was revealed about Sayyiduna Uthman and the other companions who were awaiting their martyrdom:

“Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow, and among them is he who awaits [it].” (Al-Quran, Surah Al-Ahzab, 33:23)

In this Ayah, Allah the Almighty expresses the fact that amongst the Muslims, there were those who had already accomplished their ultimate desire for martyrdom, such as Sayyiduna Hamzah and Sayyiduna Mus’ab, while there were also those amongst them who were still in patient anticipation of martyrdom, such as Sayyiduna Uthman (Radhiyallahu Anhu) and Sayyiduna Talhah (Radhiyallahu Anhu).

The Incident of the Lean-over Date Palm Tree

Sayyiduna Ismail Al-Haqqi (Rahimahu-Allah) states in his exegesis that a hypocrite resided in Al-Madinah Al-Munawwarah whose date palm tree was stooping over his neighbor’s house, who was a poor Ansari companion. The fruits from the hypocrite’s tree would regularly fall into the garden of the Ansari. The Ansari related this painful situation to the Messenger of Allah (Sallallahu Alayhi Wa Sallam). Until this moment in time, the hypocrisy of that man was not openly manifest to everyone.

The Prophet (Sallallahu Alayhi Wa Sallam) said to the hypocrite that he should sell the tree to the Ansari, and in return, he would be guaranteed a tree in Paradise. The hypocrite bluntly refused to give the tree to the Ansari.

When Sayyiduna Uthman (Radhiyallahu Anhu) was informed of these events, he immediately approached the hypocrite, bought that single tree from him in return for an entire beautiful garden, and subsequently gifted the tree to the poor Ansari. In condemnation of the greedy hypocrite and in divine praise of Sayyiduna Uthman, an Ayah was revealed in which Allah stated:

“Soon he who fears will be admonished, and the wretched one will avoid it—[he] who will enter the Greatest Fire.” (Al-Quran, Surah Al-A’la, 87:10-12)

The one who has been described as “fearful” and “mindful” in this Ayah is Sayyiduna Uthman (Radhiyallahu Anhu), while the misfortunate, wretched one described is the hypocrite who owned the tree (Tafseer Rooh-ul-Bayaan, Volume 10, Page 408).

Sayyiduna Uthman and the Ahaadeeth of the Prophet

Many beautiful Ahaadeeth have been narrated in which Sayyiduna Uthman (Radhiyallahu Anhu) is deeply praised.

Prophecy of Future Fitnah

It is narrated in At-Tirmidhi and Ibn Majah by Sayyiduna Murrah ibn Ka’b (Radhiyallahu Anhu) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) was once discussing the severe strife (fitnah) that would occur in the future, while a man covering his head with a cloth was passing by. The Messenger of Allah (Sallallahu Alayhi Wa Sallam) pointed towards him and said that this specific man would be on the correct path of guidance during those dark days.

Sayyiduna Murrah states that upon hearing the words of Allah’s beloved, he immediately arose and went towards the man. Sayyiduna Murrah saw that the man was Sayyiduna Uthman (Radhiyallahu Anhu). He asked the Prophet:

“Is this man going to be on the correct path during the times of tribulation?”

The Messenger of Allah (Sallallahu Alayhi Wa Sallam) replied:

“Yes, this is that man.”

Prediction of Being Wrongfully Murdered

It is also narrated in At-Tirmidhi by Sayyiduna Ibn Umar (Radhiyallahu Anhu) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam), while pointing towards Sayyiduna Uthman (Radhiyallahu Anhu), said:

“During the time of tribulation, this man will be wrongfully killed.”

The Gates of Paradise and the Calamity

It is narrated by Sayyiduna Abu Musa Al-Ash’ari (Radhiyallahu Anhu) in a Hadeeth mentioned by both Al-Bukhari and Muslim that he was once with the Messenger of Allah (Sallallahu Alayhi Wa Sallam) in one of the private gardens of Madinah when a man arrived asking for the gate to be opened.

The master of creation (Sallallahu Alayhi Wa Sallam) said:

“Open the gate for him and give him the glad tidings of Paradise.”

Sayyiduna Abu Musa Al-Ash’ari states that he opened the gate and saw Sayyiduna Abu Bakr As-Siddeeq (Radhiyallahu Anhu). As commanded, Abu Musa gave him the glad tidings of Al-Jannah. Sayyiduna Abu Bakr thanked Allah and praised Him upon hearing this.

Thereafter, a second man arrived and knocked. The Prophet (Sallallahu Alayhi Wa Sallam) said:

“Open the gate for him and give him the glad tidings of Paradise.”

Upon opening the gate, Sayyiduna Abu Musa saw that the person at the door was Sayyiduna Umar (Radhiyallahu Anhu). Sayyiduna Umar was also given the glad tidings of Jannah, upon which he thanked his Lord and praised Him.

A third person arrived and knocked. The Messenger of Allah (Sallallahu Alayhi Wa Sallam) said:

“Open the gate for him and give him glad tidings of Paradise as a result of the calamities that he shall be afflicted with.”

The narrator, Sayyiduna Abu Musa, opened the gate and saw Sayyiduna Uthman (Radhiyallahu Anhu), to whom he carefully mentioned the exact words of the Prophet. Sayyiduna Uthman praised Almighty Allah, thanked Him, and said:

“Allah is sought help from (Allahul-Musta’an)”

which he said in regards to the major calamities that would be afflicted upon him.

Unparalleled Modesty before the Angels

It is narrated in Sahih Muslim by Sayyidah A’ishah (Radhiyallahu Anha) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) was once lying down in his blessed household when the cloth over his blessed thigh or shin (the narrator was slightly unsure) was slightly pushed aside.

Sayyiduna Abu Bakr (Radhiyallahu Anhu) arrived and sought permission to enter. The Messenger of Allah (Sallallahu Alayhi Wa Sallam) granted him permission but remained lying down with the cloth still pushed aside.

Sayyiduna Umar (Radhiyallahu Anhu) then arrived and was also granted permission to enter. The Messenger of Allah (Sallallahu Alayhi Wa Sallam) remained in the exact same position.

However, when Sayyiduna Uthman (Radhiyallahu Anhu) arrived and knocked, Allah’s beloved immediately arose, sat up straight, adjusted and straightened his clothes, and only then granted permission to Sayyiduna Uthman to enter.

Sayyidah A’ishah (Radhiyallahu Anha) states that after everyone departed, she respectfully asked the Messenger of Allah (Sallallahu Alayhi Wa Sallam):

“O Messenger of Allah, what is the reason that when my father arrived, you remained lying down as you previously had done. Thereafter, Sayyiduna Umar arrived but you did not move. Yet, when Sayyiduna Uthman arrived, you immediately sat up and straightened your blessed clothes?”

The Holy Prophet (Sallallahu Alayhi Wa Sallam) replied:

 $"ألا أستحي من رجل تستحي منه الملائكة"$

“Should I not be shy and modest in front of a man in front of whom even the angels are shy?”

The Hand of the Prophet as the Hand of Uthman

It is narrated in At-Tirmidhi by Sayyiduna Anas (Radhiyallahu Anhu) that when the Messenger of Allah (Sallallahu Alayhi Wa Sallam) ordered everyone to pledge the historic allegiance of Ar-Ridwaan in Hudaibiyyah, Sayyiduna Uthman (Radhiyallahu Anhu) was inside Makkah as the diplomatic representative of Allah’s Messenger.

The companions all pledged allegiance (Bay’ah). When everyone had pledged, the Prophet (Sallallahu Alayhi Wa Sallam) stated that Uthman had gone to fulfill the duties ordained by Allah and His Messenger. The Prophet then placed one of his blessed hands above his other blessed hand and pledged allegiance on behalf of Sayyiduna Uthman.

Thus, in spite of being physically absent, Sayyiduna Uthman (Radhiyallahu Anhu)’s allegiance was the most virtuous, due to the fact that the blessed hand of Allah’s Messenger (Sallallahu Alayhi Wa Sallam) pledged allegiance on his behalf.

Shaykh Abdul Haq Muhaddith Dehlawi (Rahimahu-Allah) states in Ash’at-ul-Lam’aat in regards to this Hadeeth that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) described his own hand as being the hand of Sayyiduna Uthman, which is an elite privilege specific to Sayyiduna Uthman. No one else has ever been blessed with such a privilege.

The Divine Robe of Khilafah

It is narrated by Sayyidah A’ishah (Radhiyallahu Anha) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) one day said to Sayyiduna Uthman (Radhiyallahu Anhu):

“O Uthman! Allah shall adorn you in a shirt (i.e., the robe of Khilafah). If the people demand that you take this shirt off, do not take this shirt off due to their desires.”

On the day that Sayyiduna Uthman (Radhiyallahu Anhu) was besieged and ultimately assassinated, he said to Sayyiduna Abu Sahlah (Radhiyallahu Anhu) that the Messenger of Allah (Sallallahu Alayhi Wa Sallam) had advised him about this Khilafah and he was acting upon that advice and patiently forbearing the hardships.

Unmatched Financial Generosity

Al-Hakim narrates from Sayyiduna Abu Hurairah (Radhiyallahu Anhu) that Sayyiduna Uthman (Radhiyallahu Anhu) bought Paradise twice. He bought Paradise when he bought the well of Rumah, and also when he generously aided the Jaysh ‘Usrah.

The well of Rumah was the only well in which one could find sweet, drinkable water when Allah’s Messenger (Sallallahu Alayhi Wa Sallam) first arrived in the city of Madinah. This well was situated in the valley of Aqeeq—a pleasant garden approximately four kilometers away from Madinah.

The owner of the well was a Jewish man who would sell the water, and the poor Muslims found great difficulty in accessing water.

Upon the encouragement of the Messenger of Allah (Sallallahu Alayhi Wa Sallam), Sayyiduna Uthman (Radhiyallahu Anhu) bought half of the well for twelve thousand Dirhams and made it available for the Muslims. The agreement was made that one day the Muslims would use the well for free, while the other day the Jewish owner would sell the water.

The Jewish owner began to gain minimal profit, as the Muslims would gather a two-day supply of water on Uthman’s day. Seeing this, the owner decided to sell his remaining share, and thus sold the other half of the well to Sayyiduna Uthman (Radhiyallahu Anhu) for eight thousand Dirhams. That well is now known as Beer-o-Uthman (The Well of Uthman).

Clarification of the Egyptian Pilgrim’s Objections

Sayyiduna Uthman ibn Abdillah ibn Mawhib narrates that a pilgrim arrived from Egypt for the Hajj. He saw some people gathered and asked who they were. He was informed that they were the prestigious people of Quraish. He then asked who was their Shaykh and leader. The answer was given that it was Sayyiduna Abdullah ibn Umar (Radhiyallahu Anhu).

The pilgrim addressed Sayyiduna Ibn Umar and said:

“I wish to ask a few questions to you. Are you aware that Uthman fled the battlefield during the Battle of Uhud?”

Sayyiduna Ibn Umar answered:

“Yes, Sayyiduna Uthman did indeed flee from the battlefield of Uhud.”

The man then asked:

“Are you aware that Uthman was absent from Badr and he did not participate in the Battle of Badr?”

Sayyiduna Ibn Umar confirmed:

“Yes, Sayyiduna Uthman was not present during the battle of Badr.”

The pilgrim further asked:

“Are you aware that Uthman was not present during the Bay’ah (allegiance) of Ar-Ridwaan and therefore didn’t participate in that also?”

Sayyiduna Ibn Umar attested:

“Yes, Sayyiduna Uthman was absent during the allegiance of Ar-Ridwaan.”

Upon witnessing Sayyiduna Ibn Umar confirm all three of his statements, the Egyptian pilgrim exclaimed in a mocking tone:

“Allahu Akbar (God is great)!”

Although the Egyptian had been posing questions, in essence, he was attempting to criticize the personality of Sayyiduna Uthman (Radhiyallahu Anhu).

Sayyiduna Ibn Umar called the man closer to him and said to him that it was now his desire to clarify the exact circumstances surrounding these absences:

As for Uhud: As for fleeing the battlefield during the Battle of Uhud, Allah had forgiven this error as declared in the Holy Qur’an:

 $"إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ"$

“No doubt, those of you who turned back on the day when the two armies met, it was Satan who made them slip because of certain actions, and surely Allah forgave them. Verily, Allah is forgiving, Gentle.” (Al-Qur’an, Surah Aal-Imran, 3:155)

As for Badr: The absence of Sayyiduna Uthman (Radhiyallahu Anhu) from the Battle of Badr was due to the severe illness of his wife, Sayyidah Ruqayyah (Radhiyallahu Anha) (the daughter of the Holy Prophet). The Messenger of Allah (Sallallahu Alayhi Wa Sallam) had strictly ordered Sayyiduna Uthman to remain in Madinah to nurse her, and the Messenger had announced that Uthman would be given the same spiritual reward and war booty as those who participated.
As for Ar-Ridwaan: Sayyiduna Uthman (Radhiyallahu Anhu) was absent from the Bay’ah-tur-Ridwaan because he was the most suitable person to go to Makkah as the Messenger of Allah’s representative, as he was highly respected in Makkah. Upon the command of Allah’s beloved, Sayyiduna Uthman departed towards Makkah, and during his absence, the allegiance of Ar-Ridwaan was taken.

At the time of the allegiance, the Messenger of Allah (Sallallahu Alayhi Wa Sallam) raised his right hand and stated, “This is the hand of Uthman,” and after placing that blessed hand upon the other, said, “This is the Bay’ah of Uthman.”

Sayyiduna Ibn Umar hereafter said to the Egyptian pilgrim that he should comprehend whatever had just been said because this was the complete, true answer to his questions (Sahih Al-Bukhari).

The Khilafah of Sayyiduna Uthman

It is written by Imam Jalaluddeen As-Suyuti (Rahimahu-Allah) in his famous work Taareekh-ul-Khulafaa’ that when Sayyiduna Umar’s ailment began to increase after he was attacked, the people requested that he appoint his successor. Sayyiduna Umar replied that he didn’t view anyone to be more worthy of Khilafah than six companions with whom the Messenger of Allah (Sallallahu Alayhi Wa Sallam) was extremely pleased at the time of his passing.

These six companions were:

Sayyiduna Uthman ibn Affan
Sayyiduna Ali ibn Abi Talib
Sayyiduna Talhah ibn Ubaidullah
Sayyiduna Zubair ibn al-Awwam
Sayyiduna Abdul Rahman ibn Awf
Sayyiduna Sa’d ibn Abi Waqqas

Sayyiduna Umar clarified that his son, Abdullah ibn Umar, would remain in the Majlis-Ush-Shura (the advisory council) but insisted that his son had no connection to the position of Caliph.

Three days after the burial of Sayyiduna Umar, the companions gathered. Sayyiduna Abdul Rahman ibn Awf announced that it was his opinion that three of the companions pass on their right to the other three. The people agreed.

Sayyiduna Zubair passed his right to Sayyiduna Ali.
Sayyiduna Sa’d ibn Abi Waqqas passed his right to Sayyiduna Abdul Rahman ibn Awf.
Sayyiduna Talhah passed his right to Sayyiduna Uthman.

Sayyiduna Ali, Sayyiduna Abdul Rahman, and Sayyiduna Uthman deliberated. Sayyiduna Abdul Rahman ibn Awf informed them that he did not prefer the position of Caliph for himself. He requested that they pass on the responsibility of appointing the Caliph to him, swearing by Almighty Allah that he would appoint the one who was most worthy. Both Sayyiduna Uthman and Sayyiduna Ali agreed.

Sayyiduna Abdul Rahman had a private discussion with Sayyiduna Ali, in which he said:

“O Ali, you were the foremost in acceptance of Islam and you are a close relative of the Messenger of Allah. If I appoint you as Caliph, accept the role, and if I appoint someone else, follow him and obey him.”

Sayyiduna Ali agreed. Sayyiduna Abdul Rahman had a similar conversation with Sayyiduna Uthman, who also agreed. Sayyiduna Abdul Rahman then publicly pledged allegiance to Sayyiduna Uthman, and Sayyiduna Ali also pledged allegiance to Sayyiduna Uthman.

It is stated in Taareekh-ul-Khulafaa’ with reference to Ibn Asakir that the reason for Sayyiduna Abdul Rahman appointing Sayyiduna Uthman instead of Sayyiduna Ali was that the majority of people whom he met in secrecy described Sayyiduna Uthman as being more favored by the public.

It is narrated in the Musnad of Imam Ahmad by Sayyiduna Abu Waa’il, who questioned Sayyiduna Abdul Rahman regarding his choice. Sayyiduna Abdul Rahman insisted that he was not at fault because he firstly addressed Sayyiduna Ali, asking if he would pledge to rule according to the Book of Allah, the Sunnah of the Messenger, and the Sunnah of Abu Bakr and Umar. Sayyiduna Ali replied that he would do so to the best of his ability, but did not wish to bind himself absolutely to the precedent of the first two Caliphs.

Sayyiduna Abdul Rahman then addressed Sayyiduna Uthman with the same words, and Sayyiduna Uthman accepted without reservation. Therefore, Sayyiduna Abdul Rahman pledged allegiance to Uthman (Taareekh-ul-Khulafaa, Page 42). A similar narration is mentioned in Ghunyah-tut-Taalibeen by the great Sufi master, Shaykh Abdul Qadir Al-Jilani (Rahimahu-Allah).

In secrecy, Sayyiduna Abdul Rahman had also asked Sayyiduna Uthman who he would recommend if he himself were not chosen. Sayyiduna Uthman replied: “Sayyiduna Ali.” When he asked Sayyiduna Ali the same question, Sayyiduna Ali replied: “Sayyiduna Uthman.” This shows the immense mutual love and respect they had for one another.

Refutation of the Rawafidh Sect’s Accusations

It is the belief of the Rawafidh that Sayyiduna Ali (Radhiyallahu Anhu) was the only deserving first Caliph, and that his right was usurped by the three previous Caliphs. This claim is soundly refuted by several verses of the Holy Qur’an that praise the companions, especially the early Caliphs:

Surah Al-Hadid (57:10):

“Not equal among you are those who spent before the conquest [of Makkah] and fought. Those are greater in degree than those who spent afterwards and fought. But to all Allah has promised the best [reward].”

Surah At-Tawbah (9:100):

“And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great success.”

Surah Al-Hashr (59:8-9):

“For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there are those]. Those are the truthful.”

Surah Aal-Imran (3:164):

“Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom…”

Since the Messenger of Allah (Sallallahu Alayhi Wa Sallam) is described as a ‘Muzakki’ (a purifier), it is essential to believe that he successfully purified the hearts of his close companions. When one accepts that the hearts of the companions had been purified, it is essential to believe that they were pious individuals whose hearts were void of greed, malice, and corruption. Therefore, the claim that they would unite to deprive Sayyiduna Ali of his right is a false notion that contradicts the teachings of the Qur’an.

Allamah Abu Zur’ah Ar-Raazi (from the Tab’-ut-Taabi’een) famously said:

“If you witness a man criticizing any of the companions of Allah’s Messenger, you should be aware that this man is a heretic. This is because the Holy Qur’an and the Sunnah of the Prophet reached us through the companions. If we find fault in the characters of the companions, we cast doubt over the authenticity of the entire religion.” (Al-Isabah, Volume 1, Page 11)

Sayyiduna Uthman’s First Sermon and the Pulpit

It is narrated in Taareekh-ul-Khulafaa’ with reference to Ibn Sa’d that when Sayyiduna Uthman (Radhiyallahu Anhu) was appointed as the Caliph, he arose to deliver his first sermon but was overcome with emotion. He briefly informed the people that delivering a sermon for the first time is difficult, just as riding a horse for the first time is. He was optimistic that there would be many occasions in the future when he would deliver detailed lectures with the will of Allah.

The great Islamic scholar A’laa Hadhrat Imam Ahmad Ridha Khan Al-Brelawi (Rahimahu-Allah) writes in his famous Fataawa (Al-Fataawa Ar-Ridhwiyyah, Volume 3, Page 700) that there were three steps on the minbar (pulpit) besides the highest board designed as a seat.

The Prophet (Sallallahu Alayhi Wa Sallam) delivered his sermons from the highest step.
Sayyiduna Abu Bakr (Radhiyallahu Anhu) delivered his sermons on the second step.
Sayyiduna Umar (Radhiyallahu Anhu) delivered his lectures on the lowest (third) step.

When Sayyiduna Uthman (Radhiyallahu Anhu) was appointed, he chose to deliver his sermons from the highest step. When the people inquired about the reason, Sayyiduna Uthman replied that he did not use the second step because people might assume he was claiming equality with Sayyiduna Abu Bakr, and he did not use the third step because people might assume he was claiming equality with Sayyiduna Umar.

Therefore, he chose the highest step, where no such assumption of equality with his predecessors could ever be made.

This establishes that even the assumption of being equal to the Messenger of Allah (Sallallahu Alayhi Wa Sallam) was completely impossible for the companions. Thus, those who claim equality with the Prophet in later times are completely contradicting the path of the companions.

Regarding the true path leading to Paradise, Allah’s beloved stated:

“The path upon which I and my companions are upon.”

Great Conquests during His Caliphate

During the reign of Sayyiduna Uthman (Radhiyallahu Anhu), the Islamic state expanded to an unprecedented scale:

24 AH: Rai, a major city of Khurasan (presently known as Tehran, the capital of Iran), was conquered.
26 AH: The city of Saaboor was conquered.
The Conquest of Cyprus: Sayyiduna Mu’awiyah (Radhiyallahu Anhu), who was the governor of Ash-Shaam, had requested Sayyiduna Umar during his reign to allow a naval expedition to Cyprus. Sayyiduna Umar was highly reluctant. He wrote to Sayyiduna ‘Amr ibn Al-Aas (Radhiyallahu Anhu) commanding him to assess the safety of sailing boats.

Sayyiduna ‘Amr ibn Al-Aas replied with a vivid description:

“I have noticed that the sailing boat is a large creation upon which a smaller creation (humans) rides. When the boat halts, the hearts of the people shatter, and when it moves, even the most intelligent people become terrified. Those who travel in it are like insects on a twig; if it topples, they drown, and if it remains safe, they remain tense.”

Upon reading this, Sayyiduna Umar wrote to Mu’awiyah:

 $«والله لا أحمل فيه مسلما أبدا»$

“By Allah, I shall never place a Muslim in it (the ship).” (Taareekh-ul-Khulafaa, Page 106)

Therefore, Cyprus was not attacked during Umar’s reign. However, during the Caliphate of Sayyiduna Uthman in 26 AH, Cyprus was successfully attacked under the naval command of Sayyiduna Mu’awiyah. Cyprus was conquered, and its inhabitants agreed to pay the Jizyah.

The famous companion Sayyiduna Obadah ibn Saamit (Radhiyallahu Anhu) was part of this army, accompanied by his wife, Umm Haraam bint Milhaan (Radhiyallahu Anha). She sadly died after falling off an animal in Cyprus and was buried there, fulfilling a famous prophecy of the Prophet (Sallallahu Alayhi Wa Sallam) that she would be part of the first marine army and would be buried across the sea.

27 AH: Jurjaan and Dar Ibjird were conquered.
The African Campaign: In the same year (27 AH), Sayyiduna Uthman appointed Abdullah ibn Sa’d ibn Abi Sarh as the governor of Egypt, replacing Amr ibn Al-Aas, and ordered him to conquer North Africa. Africa was successfully conquered, and all of its small kingdoms came under Islamic governance. The war booty was so immense that each horseman was given 1,000 Dirhams (and in some narrations, 3,000 Dirhams).
27 AH: Spain (Al-Andalus) was conquered.
29 AH: Ustukhur and Qasaa were conquered.
30 AH: Jawr, Khurasan, and Neshapur were conquered.
The Iranian cities of Taws, Sarkhas, and Bayhaq were integrated through peaceful treaties.

The treasury became so heavily overloaded with wealth that Sayyiduna Uthman had to design secure safes to protect it. The wealth was generously distributed, with citizens receiving up to 100,000 Badrah (where one Badrah consisted of 1,000 Dirhams) in stipends (Taareekh-ul-Khulafaa, Page 106).

The Rebellion, the Blockade, and the Forged Letter

Despite the peace and prosperity, a deep conspiracy arose. A group of rebels from Egypt came to Madinah to complain about the administrative policies of the governor, Abdullah ibn Abi Sarh. Sayyidah A’ishah and Sayyiduna Ali advised Sayyiduna Uthman to dismiss Abdullah to appease the public. Sayyiduna Uthman agreed and told the delegation:

 $"اختاروا رجلا اوليه عليكم مكانه"$

“Appoint a man whom I shall place in authority over you in his stead.”

The people requested the son of Sayyiduna Abu Bakr, Muhammad ibn Abi Bakr (Radhiyallahu Anhu). Sayyiduna Uthman immediately appointed him and wrote the official decree. Muhammad ibn Abi Bakr departed from Madinah with seven hundred Egyptians and some Ansar and Muhajireen companions.

The Mysterious African Slave

The group had traveled only a short distance outside Madinah when they noticed an African slave riding a camel at a frantic pace towards Egypt. They halted the man and questioned him.

First, he claimed he was the slave of Sayyiduna Uthman.
Then, he claimed he was the servant of Marwan ibn al-Hakam.
One of the companions recognized the camel as belonging to Sayyiduna Uthman.

Muhammad ibn Abi Bakr searched the slave and discovered a hidden letter bearing the official seal of the Caliph, addressed to Abdullah ibn Abi Sarh. The letter read:

 $"اذا أتاك محمد وفلان وفلان فاحتل في قتلهم وابطل كتابه وقر على عملك حتى يأتيك رأيي"$

“When Muhammad and so-and-so come to you, find a way to execute them. Thereafter, declare his appointment letter invalid, and remain in your post until my further opinion reaches you.”

Shocked and outraged, the entire group returned to Al-Madinah. They presented the letter to Sayyiduna Ali, Sayyiduna Talhah, Sayyiduna Zubair, and Sayyiduna Sa’d (Radhiyallahu Anhum).

The Confrontation

The leading companions, accompanied by Muhammad ibn Abi Bakr, went to the house of Sayyiduna Uthman.

Sayyiduna Ali asked: “Is this slave yours?” Uthman replied: “Yes.”
Ali asked: “Is this camel yours?” Uthman replied: “Yes.”
Ali showed him the letter and asked: “Did you write this?”

Sayyiduna Uthman swore a solemn oath by Almighty Allah:

“By Allah, I did not write this letter, nor did I order anyone to write it, and I was completely unaware of its existence until this moment.”

The companions believed his oath, recognizing that the handwriting was that of his secretary, Marwan ibn al-Hakam, who had forged the letter and used Uthman’s official seal without his knowledge (“الخط يشبه الخط” – the handwriting resembles his handwriting).

The companions demanded that Uthman hand Marwan over to them for trial. Sayyiduna Uthman refused, fearing that the unruly mob of rebels would brutally murder Marwan without a fair trial, which would lead to further chaos and fitnah.

The Siege and Blockade of His House

When Sayyiduna Uthman refused to hand over Marwan, the rebels surrounded his house, starting a strict blockade. They stopped all water and food from reaching the household.

Sayyiduna Uthman looked down from his roof and asked if Sayyiduna Ali or Sayyiduna Sa’d was present in the crowd, but they were not. He sent word to Sayyiduna Ali requesting water. Sayyiduna Ali immediately sent three large pots of water, but the rebels attacked the servants of Banu Hashim and Banu Umayyah who were carrying it, injuring them.

Sayyiduna Ali, realizing that the rebels intended to assassinate the Caliph, ordered his two beloved sons, Imam Hasan and Imam Hussain (Radhiyallahu Anhum), to stand guard at the doorstep of Sayyiduna Uthman with drawn swords. Similarly, Sayyiduna Talhah, Sayyiduna Zubair, and other leading companions sent their sons to protect the Caliph.

The Refusal to Shed Muslim Blood

Sayyiduna Abdullah ibn Umar (Radhiyallahu Anhu) visited Uthman and explained that the rebels were taking advantage of his gentle nature. The armed servants and loyalists of Sayyiduna Uthman, equivalent to a small army, begged him for permission to launch a military attack against the rebels.

Sayyiduna Uthman firmly refused, stating that he would free any slave of his who laid down his weapon. He declared:

 $«والله لأن أقتل قبل الدماء أحب إلي من أن أقتل بعد الدماء»$

“By Allah, to be killed before bloodshed is more beloved to me than to be killed after bloodshed.”

He was fully aware of the Prophet’s prophecy of his martyrdom and chose to sacrifice his own life rather than cause civil war in the city of the Prophet.

The Tragic Martyrdom of Sayyiduna Uthman

When Muhammad ibn Abi Bakr saw that the front door was heavily guarded by Imam Hasan, Imam Hussain, and other noble youths, he feared the wrath of Banu Hashim if they fought at the door. He took two accomplices and climbed into Sayyiduna Uthman’s house through the wall of an adjacent Ansari neighbor’s house.

At that moment, Sayyiduna Uthman was sitting alone downstairs, quietly reciting the Holy Qur’an, with only his wife, Sayyidah Nailah, present. All his guards were stationed outside or on the roof, completely unaware of the intruders downstairs.

Muhammad ibn Abi Bakr grabbed the Caliph by his beard. Sayyiduna Uthman calmly said to him:

“What would your father, Abu Bakr, say if he saw you disrespecting me in this manner?”

Overcome with shame and remorse, Muhammad ibn Abi Bakr immediately released the Caliph and stepped back, but his two heartless companions (the blue-eyed Egyptian rebel named Himaar and another named Aswad) rushed forward.

Sayyidah Nailah threw herself over her husband to protect him. The attackers struck with swords, cutting off her fingers as she tried to block the blades. They brutally stabbed the elderly Caliph.

As Sayyiduna Uthman (Radhiyallahu Anhu) was martyred, his pure blood spilled upon the copy of the Qur’an he was reading, staining the verse:

 $"فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ"$

“And Allah will suffice you against them. And He is the Hearing, the Knowing.” (Al-Qur’an, Surah Al-Baqarah, 2:137)

 $"إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ"$

The Grief of Sayyiduna Ali

When the news of the martyrdom reached Sayyiduna Ali, Sayyiduna Talhah, and Sayyiduna Zubair, they were completely shattered. Sayyiduna Ali was so furious that he struck Imam Hasan and Imam Hussain, saying to them:

“How was the leader of the believers killed while you two were standing guard at the door?”

He also reprimanded Abdullah ibn Zubair and Muhammad ibn Talhah. Sayyiduna Ali questioned Muhammad ibn Abi Bakr, who swore by Allah that he had not killed the Caliph and expressed deep remorse for his initial actions.

Sayyiduna Uthman (Radhiyallahu Anhu) was martyred during the Ayyam-ut-Tashreeq (the days of Tashreeq) in the month of Dhul-Hijjah in the year 35 AH, at the age of 82. His funeral prayer was led by Sayyiduna Zubair, and he was laid to rest in Jannah-tul-Baqee in Al-Madinah Al-Munawwarah.

May Allah’s endless mercy and blessings descend upon our master Muhammad, his noble family, and all his esteemed companions.