Uthman ibn Affan -[English]

 https://myislam.org/uthman-ibn-affan/

In the annals of Islamic history, amidst the tapestry of valor and piety, emerges a towering figure whose legacy resonates through the corridors of time: Sayyidina Uthman ibn Affan رضي الله عنه, the third Caliph of Islam, may Allah be pleased with him. In the crucible of challenge and triumph, Uthman stood as a beacon of unwavering devotion and sagacious leadership, etching his name indelibly in the chronicles of greatness.

As the mantle of leadership descended upon him, Sayyidina Uthman ibn Affan رضي الله عنه, navigated the tumultuous waters of early Islamic expansion with a fortitude reminiscent of the indomitable spirit that characterizes the great epochs of history. Uthman ibn Affan رضي الله عنه, reign, a testament to sagacity and statesmanship, witnessed the flourishing of the Islamic state, a testament to his farsighted governance and prudent stewardship.

Yet, beyond the political arena, it is in the tapestry of his personal piety that Sayyidina Uthman ibn Affan رضي الله عنه truly emerges as an exemplar of greatness. His devotion to the tenets of Islam was an intrinsic aspect of his character, woven seamlessly into the fabric of his existence. He remains a luminary, with his legacy echoing through the corridors of time as a paragon of the greatness of a notable statesman, a fearless warrior, and above all, a devout servant of Allah and his Messenger (ﷺ). Sayyidina Uthman ibn Affan رضي الله عنه 's story unfolds as a narrative not merely of a caliphate, but of a steadfast soul, navigating the tides of destiny with an unyielding commitment to principles that transcend the ebb and flow of temporal power. His valor and devoutness shine as brightly as the twin lights that earned him the revered epithet, Dhu al-Nurayn (i.e., The Possessor of Two Lights). It is said that none but he had the privilege of marrying two daughters of a Prophet, a testament to the profound honor and trust bestowed upon him by Our Messenger of Allah (ﷺ).

Among the foremost and earliest Muhajirun, he stands as a paragon of piety and resilience. He is also among Al-Ashara Al-Mubasharun (i.e., The privileged ten destined for paradise), and one of Ashab Al-Shuura (i.e., The cherished six whom the Prophet (ﷺ) departed from this world while expressing satisfaction with their actions). Sayyidina Uthman ibn Affan رضي الله عنه role in compiling the Quran, a task entrusted to only a select few, further underscores his significance in the preservation of the divine revelation.

When Sayyidina Uthman ibn Affan رضي الله عنه embraced Islam, his unwavering commitment faced a formidable challenge from his uncle Hakam ibn Abu Al-'As, who sought to dissuade him from the path of his forefathers. Sayyidina Uthman ibn Affan رضي الله عنه  response, resolute and unyielding, echoes through the ages: "By Allah, I will never abandon it, nor will I part with it." In the face of familial opposition, his firmness in faith prevailed, leaving an indelible mark on the narrative of his devout journey. (Al-Tamhid wa Al-Baian fi Maqtlal Al-shahid Uthman, 22)

Sayyidina Uthman ibn Affan رضي الله عنه , the Possessor of the Two Lights, stands as a beacon of steadfast faith and statesmanship in the annals of Islam. His legacy, an enduring tapestry of devotion and leadership, continues to resonate profoundly, even 1400 years post his departure from this world. Therefore, it is our humble endeavor to explore the foundational elements of his life, delving into the depths of his enduring contributions to the Islamic world that we still till our day in. Uthman Ibn Affan, the son of Affan ibn Abi Al-As, bore the weighty legacy of his full name: Uthman ibn Affan ibn Al-As ibn Umayyah ibn Abdul Shams ibn Abd Manaf. Born in Makkah, cradled in the lap of opulence during the 6th year of Am al-fīl, the year in which the Christian Abyssinian king of Himyarite marched to the Kaaba with a large army including war elephants, wanting to demolish it, within the embrace of a family renowned for its affluence. 

(Al-Tabaqat, 3/53)

His father, Affan ibn Abi al-As, departed from this world before the advent of Islam, and his mother, Arwa ibnt Kurayz, succumbed to the inexorable hands of time during his own caliphate. Sayyidina Uthman ibn Affan رضي الله عنه embraced the nascent Islamic faith with a precocity that bespoke an innate connection to the divine call.

 (Al-Tabaqat, 3/53).

Sayyidina Uthman ibn Affan رضي الله عنه  was born into a wealthy family and, inheriting the prosperity of his esteemed father, rose above the allure of opulence to embody a model of virtue. His acts of generosity, kindness, and steadfast commitment to integrity depicted a man whose wealth didn't cloak his humility but instead served as a means to assist those in need. 

(Tarikh at-Tabari, 5/440)

In the era of Jahiliyyah, Sayyidina Uthman ibn Affan رضي الله عنه distinguished himself as one of the most exemplary figures among his people. Blessed with wealth, he carried himself with modesty and spoke with eloquence, earning both love and respect from his community. Notably, he never bowed to idols or engaged in immoral behavior during those times.

 (Mawsoo'at al-Tareekh al-islami, 1/618).

Even before embracing Islam, he abstained from consuming intoxicants, recognizing their potential to cloud the intellect, an inherent gift from God that he believed should be revered and elevated rather than compromised. Also, in the midst of the societal distractions of youthful pursuits and frivolous amusements, Uthman remained steadfast, untouched by their allure.

It was narrated from Abu Bakr ibn 'Abdur-Rahman ibn Al-Harith that his father said: "I heard Uthman, may Allah be pleased with him, say: 'Avoid Khamr for it is the mother of all evils. There was a man among those who came before you who was a devoted worshipper. An immoral woman fell in love with him. She sent her slave girl to him, saying: We are calling you to bear witness. So, he set out with her slave girl, and every time he entered a door, she locked it behind him, until he reached a beautiful woman who had with her a boy and a vessel of wine. She said: 'By Allah, I did not call you to bear witness, rather I called you to sleep with me, or to drink a cup of this wine, or to kill this boy.' He said: 'Pour me a cup of this wine.' So, she poured him a cup. He said: 'Give me more.' And soon he had intercourse with her and killed the boy. So, avoid Khamr, for by Allah faith and addiction to it cannot coexist but, one of them will soon expel the other." 

(Sunan an-Nasa'i, No, 5666)

Sayyidina Uthman ibn Affan رضي الله عنه  once declared, "I harbored no inclination towards songs, refrained from committing any immoral deeds, and my right hand never touched my private part since I pledged allegiance to Messenger of Allah (ﷺ). I abstained from alcohol both in the Jahiliyyah and in Islam, and I refrained from committing adultery during the pre-Islamic era as well as in the embrace of Islam." 

(Hilyat al-Awliya', 1/60, 61)

Sayyidina Uthman ibn Affan رضي الله عنه  also possessed a profound understanding of the knowledge accessible to the Arabs during the pre-Islamic era, encompassing lineages, proverbs, and the historical narratives of significant events. His intellectual curiosity led him to journey to the Levant and Abyssinia, where he engaged with non-Arab communities, gaining insights into their lives and customs that remained unparalleled by others. 

(Abqariyyat Uthman, 72)

A compelling testament to the widespread affection for Uthman emerges through a poignant anecdote. It is recounted that during that era, Arab mothers would sing a lullaby to their children, encapsulating the prevailing sentiments of admiration and respect. The verses resonated with an unequivocal declaration, "By the Most Merciful, I love you as deeply as Quraysh loves Uthman." 

(Taisīr Al-karim al-manān fi sirat Uthman ibn Affan, 18)

At the age of 34, Uthman found himself beckoned to the folds of Islam by the esteemed Abu Bakr al-Siddiq, may Allah be pleased with them. Without a moment's hesitation, he swiftly and resolutely embraced the call, earning him the distinguished honor of being among the earliest adherents to the faith. Ibn Ishaq, capturing the historical chronicles, asserted that Sayyidina Uthman ibn Affan رضي الله عنه held the illustrious position as the first individual to embrace Islam following the notable figures of Abu Bakr, Ali, and Zayd ibn Harithah. 

(al-Seerah al-Nabawiyyah, 1/287-289)

Sayyidina Uthman ibn Affan رضي الله عنه embraced Islam in its early days, even before the Prophet (ﷺ) entered Dar Al-Arqam. At the age of over 30, as we said, Abu Bakr extended the invitation to Islam, recognizing Uthman's integrity and truthfulness. When Abu Bakr questioned the sense in worshipping idols that were essentially lifeless and powerless, Uthman acknowledged the truth. Abu Bakr then revealed that Muhammad, the Messenger of God (ﷺ), had been sent with a message for all of creation. Uthman agreed to meet the Prophet (ﷺ) and hear his words. As the Prophet (ﷺ) approached, he declared, "O Uthman, respond to God and enter His Paradise, for I am the Messenger of God to you and all of His creation." Overwhelmed by these words, Uthman found himself unable to resist the call and promptly embraced Islam, bearing witness to the oneness of God and the prophethood of Muhammad.

(al-iṣāba fī tamyiz al-ṣḥāba 8/177)

Upon embracing Islam, Sayyidina Uthman ibn Affan رضي الله عنه  encountered a significant challenge – his wives resisted the faith, leading to a painful separation. Despite the emotional distress caused by the breakup of his family, Uthman's profound love for Islam overshadowed any personal sacrifice. The separation from his wives, though a source of great grief, paled in comparison to the value he placed on his commitment to Islam.

The Prophet (ﷺ) greatly admired Uthman's sacrifice for the cause of Islam, and as a gesture of appreciation, he bestowed the hand of his second daughter, Ruqayya, in marriage to Uthman. In the pre-Islamic era, Ruqayya had been betrothed to her cousin Utba ibn Abu Lahb, the uncle of the Prophet (ﷺ). However, as hostilities arose due to the Prophet's (ﷺ) mission, Abu Lahb, with his animosity towards the Prophet (ﷺ), instructed Utba to break off the engagement. Uthman, distinguished as one of the most handsome men of the Quraysh, found his match in beauty and gracefulness in Ruqayya. Upon their introduction, observers marveled at the unparalleled charm of the couple, proclaiming Ruqayya and her husband Uthman to be the most captivating pair ever witnessed: "The best looking couple anyone has ever seen, is Ruqayyah and her husband Uthman." 

(Ansab al-Ashraf, 89)

In a recounting of a captivating tale, it is shared that once, the Prophet (ﷺ) of Islam dispatched a dish of meat to Uthman's residence. The messenger (ﷺ) chosen for this task was the young Usama ibn Zaid, a mere 6 or 7 years old at the time. During his visit, Usama found himself entranced, alternating his admiration between the striking beauty of Uthman and Ruqayya. Upon Usama's return, the Prophet (ﷺ) inquired about his observations, specifically questioning if he had ever witnessed a more appealing pair than Uthman and Ruqayya. In response, Usama promptly expressed that, “In his eyes, there had never been a more comely couple than them”.

 (Tārīkh al-Khulafā, 118)

Despite all the love and harmony, fate decreed that this couple would not remain at peace among their family and people. Instead, they were compelled to embark on a journey of migration, venturing into the unknown in search of a better place to practice their faith freely, without persecution or pressure. Indeed, Uthman undertook a journey to the land of Abyssinia, seeking refuge for his faith, accompanied by his wife marking the inaugural Hijrah to Abyssinia, a significant step in the early days of Islam. Subsequently, others followed suit, making their way to Abyssinia before embarking on the second Hijrah to Madinah. 

(Tarikh at-Tabari, 1/ 547)

As recounted by Anas, when Uthman and Ruqayya led the way in the Hijrah to Abyssinia, their arrival preceded the news reaching the Prophet (ﷺ), who eagerly awaited updates. Their journey reached the Prophet (ﷺ) while he was engaged in prayer, prompting a momentary pause as he awaited further information. The first report came from a woman of Quraysh, who had returned from there. Describing the scene, she mentioned, "I saw them, and Uthman was leading her on a camel, guiding it." Upon hearing this, the Prophet (ﷺ) expressed, “May Allah bless their companionship. If indeed Uthman is the first to migrate for the sake of Allah after the migration of Lot (عَلَيْهِ ٱلسَّلَامُ).” 

(Sunnat ibn Abi Assim, 2/596)

Uthman, may Allah be pleased with him, was among the ten individuals whom the Prophet Muhammad (ﷺ), specifically acknowledged as destined for Paradise. Abu Musa al-Ash'ari narrates: “One day, I performed ablution in my house and then went out and said, "Today I shall stick to Allah's Messenger (ﷺ) and stay with him all this day of mine (in his service)." I went to the Mosque and asked about the Prophet (ﷺ). They said, "He had gone in this direction."

So, I followed his way, asking about him till he entered a place called Bir Aris. I sat at its gate that was made of date-palm leaves till the Prophet (ﷺ) finished answering the call of nature and performed ablution. Then I went up to him to see him sitting at the well of Aris at the middle of its edge with his legs uncovered, hanging in the well. I greeted him and went back and sat at the gate.

I said, "Today I will be the gatekeeper of the Prophet (ﷺ)." Abu Bakr came and pushed the gate. I asked, "Who is it?"

He said, "Abu Bakr."

I told him to wait, went in and said, "O Allah's Messenger (ﷺ)! Abu Bakr asks for permission to enter."

He said, "Admit him and give him the glad tidings that he will be in Paradise."

So, I went out and said to Abu Bakr, "Come in, and Allah's Messenger (ﷺ) gives you the glad tidings that you will be in Paradise."

Abu Bakr entered and sat on the right side of Allah's Messenger (ﷺ) on the built edge of the well and hung his legs in the well as the Prophet (ﷺ) did, and uncovered his legs. I then returned and sat (at the gate). I had left my brother performing ablution, and he intended to follow me.

So, I said (to myself). "If Allah wants good for so-and-so (i.e. my brother) He will bring him here." Suddenly, somebody moved the door. I asked, "Who is it?"

He said, "Umar ibn Al-Khattab."

I asked him to wait, went to Allah's Messenger (ﷺ), greeted him, and said, Umar ibn Al-Khattab asks permission to enter."

He said, "Admit him, and give him the glad tidings that he will be in Paradise."

I went to Umar and said, "Come in, and Allah's Messenger (ﷺ), gives you the glad tidings that you will be in Paradise." So, he entered and sat beside Allah's Messenger (ﷺ) on the built edge of the well on the left side and hung his legs in the well. I returned and sat (at the gate) and said, (to myself), "If Allah wants good for so-and-so, He will bring him here."

Somebody came and moved the door. I asked, "Who is it?" He replied, "Uthman ibn Affan." I asked him to wait and went to the Prophet (ﷺ) and informed him. He said, "Admit him, and give him the glad tidings of entering Paradise, I asked him to wait and went to the Prophet (ﷺ) and informed him.

He said, "Admit him, and give him the glad tidings of entering Paradise after a calamity that will befall him." So, I went up to him and said to him, "Come in; Allah's Apostle gives you the glad tidings of entering Paradise after a calamity that will befall you."

Sayyidina Uthman ibn Affan رضي الله عنه then came in and found that the built edge of the well was occupied, so he sat opposite to the Prophet (ﷺ) on the other side. Sa`id ibn Al-Musaiyab said, "I interpret this (narration) in terms of their graves." 

(Al-Bukhari, 3674)

These incidents illustrate the Prophet Muhammad's (ﷺ) explicit acknowledgment of Uthman's destined place in Paradise, even in the face of future challenges. The profound respect and foreknowledge displayed by the Prophet (ﷺ) further illuminate the exceptional character and eventual sacrifices of Sayyidina Uthman ibn Affan رضي الله عنه in the service of Islam.

Uthman's character was profoundly shaped by his close companionship with the Messenger of Allah (ﷺ). Whether in Mekkah or Madinah, he stayed near the Prophet (ﷺ), dedicating himself to learning. Uthman eagerly studied various branches of knowledge directly from the Prophet (ﷺ), who was himself taught by God. His focus was on understanding the Holy Qur'an and the teachings of the Prophet (ﷺ), the teacher of all mankind.

Uthman shares how he remained near the Messenger of Allah (ﷺ). He acknowledges responding to Allah and His Messenger, embracing faith, and his other efforts in the realm of devotion and valor: "I made the two early Hijrah and I became the son- in-law of the Messenger of Allah (ﷺ) and I received guidance directly from him." 

(Fada'il as-Sahabah,1/597)

Uthman's profound connection with the Holy Quran is evident in the account narrated by Abi 'Abd al-Rahman al-Sulami, who detailed how Uthman acquired knowledge from the Messenger of Allah (ﷺ). The narrative reflects Uthman's profound affection for immersing himself in the teachings of the divine Book. According to Abi 'Abd al-Rahman al-Sulami, individuals such as Uthmani ibn Affan and Abdullah ibn Mas'ood, who were instrumental in imparting Quranic knowledge, adhered to a disciplined approach. Upon learning ten verses from the Prophet (ﷺ), they conscientiously refrained from progressing further until they comprehended the wisdom embedded in those verses and grasped how to implement them in practice. 

(Al-Fatawa, 13/177)

These revered figures emphasized a holistic approach to Quranic education, intertwining the memorization of the Quran with the acquisition of knowledge and its practical application. This commitment was reflected in their dedicated efforts, investing considerable time to memorize individual Surah as they sought a comprehensive understanding of both the text and its real-world implications. Allah says: {(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.} 

(Quran, 38:29)

Uthman narrated that the Prophet (ﷺ) said: "The best of you are those who learn the Qur'an and teach it." 

(Fada'il al-Qur'an, No. 5027)

Among the notable students who benefitted from Uthman's expertise in Quranic learning were distinguished individuals such as Abi 'Abd al-Rahman al-Sulami, al-Mugheerah ibn Abu Shihab, Abu'l-Aswad, and Zurr ibn Hubaysh. These disciples, under Uthman's tutelage, absorbed the intricate wisdom and guidance contained within the Quran, further perpetuating the legacy of Quranic knowledge passed down from the Prophet (ﷺ) 

(Tareekh al-Islam, 467).

History has recorded for us some of the things that Uthman said about the Holy Quran. He said: "If our hearts were pure, we would never have our fill of the words of Allah, may He be glorified and exalted." 

(Al-Bidaya wa-l-Nihaya, 7/225)

"I would not like a day to come when I do not look in the Covenant of Allah (i.e., the Mus-haf)" 

(Al-Bidaya wa-l-Nihaya, 7/225)

He immersed himself in the sacred text, holding the esteemed title of "Hafiz," one who memorizes the entirety of the Quran, which became a defining aspect of his life. When questioned about this steadfast commitment, Uthman eloquently expressed, "It is blessed and was brought by a Blessed One."

Upon his eventual passing, a poignant testament to his unwavering devotion emerged, his personal copy of the Quran, known as the Mus-haf, showed visible signs of wear and tear. That Mus-haf bore witness to the countless times he had reverently traversed its pages, reflecting the profound connection between him and the divine revelations he cherished. 

(Al-Bidaya wa-l-Nihaya, 7/225)

His perception of Allah, the universe, life, Paradise, Hell, divine will and decree, the true essence of man, and the ongoing struggle against Shaytan all found their roots in the Holy Qur'an and the Prophet's (ﷺ) insightful guidance. It was through this sacred source that Uthman's worldview and understanding were shaped, laying the foundation for a comprehensive and authentic comprehension of the divine and the human experience. 

(Manhaj ar-Rasool fi Gharas ar-Rooh al-jihadyiah, 10-16)

This perspective was following essentially the reflection upon these particular verses: {Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds. He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and we decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.} 

(Quran 41: 9-12)

Sayyidina Uthman ibn Affan رضي الله عنه  played a crucial role in jihad, for he was known for his sincerity and dedication, as he actively participated in key battles like Uhud and Tabuk. His commitment continued as he governed, overseeing the expansion of Islam through military campaigns. His contributions to jihad exemplify a quiet strength and steadfast devotion to his faith’s principles, leaving an indelible mark on the history of Islamic faith. However, during the Battle of Badr, when the Muslims mobilized, Ruqayyah, was unwell with measles, confined to her bed. Despite his eagerness to join the Prophet (ﷺ), Uthman received orders to remain with Ruqayyah. Obediently, he stayed by her side, nursing her during her sickness. As her condition worsened, and with death nearing, Ruqayyah's final moments were marked by a longing to see her father, who was at Badr, and her sister Zaynab in Mekkah. Uthman, gazing at her through tear-filled eyes, witnessed her last breath, his heart heavy with sorrow. Abdullah ibn Umar said: "The Messenger of Allah (ﷺ) stood up, i.e. on the day of Badr, and said: “Uthman has gone off on the business of Allah and His Apostle, and I shall take the oath of allegiance on his behalf”. The Messenger of Allah (ﷺ) then allotted him a share but did not do so for anyone else who was absent. 

(Sunan Abu Dawud, No 2726)

We can witness here his profound demonstration of his unwavering commitment to the teachings of the Prophet Muhammad (ﷺ). Despite his eagerness to join the battle, Uthman willingly and obediently complied with the Prophet's (ﷺ) directive to stay with Ruqayyah, exemplifying the essence of compassion, duty, and selflessness. His steadfast adherence to the Prophet's (ﷺ) guidance not only reflects a deep respect for familial responsibilities but also underscores Uthman's humility and devotion to the noble principles of Islam. In choosing to prioritize the well-being of his wife over personal aspirations. His actions become a poignant testimony to the essence of love, sacrifice, and the sacred teachings of the Prophet (ﷺ).

It is narrated that Uthman ibn Abdullah ibn Mawhab recounted an incident: An Egyptian who came and performed the Hajj to the Ka`ba saw some people sitting. He enquires, "Who are these people?" Somebody said, "They are the tribe of Quraish."

He said, "Who is the old man sitting amongst them?" The people replied, "He is Abdullah ibn Umar."

He said, "O Ibn Umar! I want to ask you about something; please tell me about it. Do you know that Uthman fled away on the day (of the battle) of Uhud?"

Ibn Oma said, "Yes." The (Egyptian) man said, "Do you know that Uthman was absent on the day (of the battle) of Badr and did not join it?"

Ibn Umar said, "Yes."

The man said, "Do you know that he failed to attend the Ar Ridwan pledge and did not witness it (i.e. Hudaibiya pledge of allegiance)?"

Ibn Umar said, "Yes." The man said, "Allahu Akbar!" Ibn Umar said, "Let me explain to you (all these three things). As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah's Messenger (ﷺ) was his wife, and she was sick then. Allah's Messenger (said to him, "You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).'

As for his absence from the Ar-Ridwan pledge of allegiance, had there been any person in Mekkah more respectable than Uthman (to be sent as a representative to Quraysh). Allah's Messenger (ﷺ) would have sent him instead of going himself (ﷺ). No doubt, Allah's Messenger (ﷺ) had sent him, and the incident of the Ar-Ridwan pledge of Allegiance happened after Uthman had gone to Mekkah. Allah's Messenger (ﷺ) held out his right hand saying, "This is Uthman's hand." He strokes his (other) hand with it saying, "This (pledge of allegiance) is on the behalf of Uthman." Then Ibn Umar said to the man, "Bear (these) excuses in mind with you." 

(Al-Bukhari, No 3698)

As for what happened in the Battle of Uhud, the Prophet Muhammad (ﷺ), stationed a group of archers on a hill, instructing them firmly to hold their position. Despite the initial victory for the Muslims, some of these archers, perceiving the battle's end, left their posts to collect spoils. In this vulnerable moment, disbelievers seized the opportunity for a severe counterattack from the unguarded position. It was during this critical time that a few Muslims, including Uthman ibn 'Affan, became unsettled and left the battlefield. Allah, in His infinite mercy, briefly mentions this incident in the Qur'an, expressing His forgiveness for the momentary lapse. 

(Alraḥyq Almakhtum, 224)

{Lo! those of you who turned back on the day when the two hosts met, Satan alone it was who caused them to backslide, because of some of that which they have earned. Now Allah hath forgiven them. Lo! Allah is Forgiving, Clement.} 

(Quran 3:155)

In short, Allah forgave those, including Uthman ibn 'Affan, who were involved in the slip-up during the Battle of Uhud. Their sins have been completely forgiven, and it is not permissible for anyone to criticize or rebuke them after that.The Messenger of Allah (ﷺ) mobilized 400 men and a number of horses, leaving Uthman ibn 'Affan in charge in Madinah. During the campaign, a captured man named Jabbar, from Banu Tha'labah, was brought to the Prophet (ﷺ). Jabbar provided information about his people, assuring that they had fled to the mountaintops upon learning of the approaching Muslims: "They will never meet you in battle; when they heard that you were coming, they fled to the mountaintops. I will go with you."

He said. After embracing Islam, Jabbar became a companion to Bilal. Despite not encountering any opposition in battle, the Messenger of Allah (ﷺ) was absent for 11 days, returning to Madinah without engaging in combat.

 (Al-Rawd Al-Anf, 3/137).

The Prophet's (ﷺ) decision to entrust Uthman, may Allah be pleased with him, with the responsibility of overseeing Madinah during the Ghatafan military operation stands as a profound testament to the trust and esteem placed upon him. In this act, we witness not only the Prophet's (ﷺ) confidence in Uthman's capabilities but also an acknowledgment of his priority among men. It highlights Uthman's unique qualities and reliability, reinforcing his esteemed position in the Prophet's (ﷺ) eyes and within the community.

Uthman, may Allah be pleased with him, held a distinguished status in the eyes of the Prophet Muhammad (ﷺ). Renowned for his integrity, loyalty, and contributions to the early Muslim community, Uthman earned the Prophet's (ﷺ) high regard and trust. Presented herein are testimonials, eloquently capturing the essence of shared experiences and sincere affirmations: The Prophet (ﷺ) ascended the mountain of Uhud and Abu Bakr, Umar and Uthman were accompanying him. The mountain gave a shake (i.e. trembled underneath them). The Prophet (ﷺ) said, "O Uhud! Be calm." I think that the Prophet (ﷺ) hit it with his foot, adding, "For upon you there are none but a Prophet, a Siddiq and two martyrs."

 (Al-Bukhari No 3699)

In the month of March 628 CE (6 AH), The Prophet (ﷺ) embarked on a journey to Mekkah for the sacred Umrah pilgrimage. Despite their peaceful intentions, the Muslims were denied entry into the city by Quraysh, who stationed themselves outside Mekkah in a show of defiance. Without any intention or preparation for battle, the Prophet Muhammad (ﷺ) established a camp at Hudaybiyyah. To negotiate their entry, he dispatched Uthman ibn Affan, may Allah be pleased with him, as his envoy to engage with the Quraysh leaders.

Uthman's mission faced unexpected delays as the Quraysh extended his stay in Makkah and withheld information about his whereabouts. This led the Muslims to fear the worst, believing that Uthman had met harm at the hands of the Quraysh. In response, the Prophet Muhammad (ﷺ) gathered approximately 1400 of his devoted companions and called upon them to pledge unwavering commitment, vowing to fight to the death in avenging Uthman's perceived demise.

Under the shade of a tree, this solemn pledge transpired, later becoming known as the Pledge of the Tree. Each companion, with humility, approached Muhammad (ﷺ), placing their hand atop his in a gesture of unyielding dedication to the cause. This historical event stands as a testament to the profound unity, sacrifice, and humility of the early Muslim community under the leadership of the Prophet Muhammad (ﷺ).

The people who took the pledge, also known as the Ashab Ash-shajarah (i.e., People of the Tree) are held in high regard by all Muslims. After the pledge, verses were revealed in the Qur'an commemorating and appreciating the pledge and those who made it: {Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory;} 

(Quran, 48:18)

The background of this incident is that the Prophet (ﷺ) actually wanted to send one of the companions to negotiate with Quraysh about entering Mekkah for Umrah, so he called Umar ibn Al-Khattab, but Umar said: “I fear for myself from the Quraysh, and there is no one in Mekkah from the Banu Adi to prevent me. Quraysh have known my hostility towards them and my harshness towards them, but I will direct you to the right man for this. Uthman ibn Affan is dearer to me than myself.”

So, the Prophet (ﷺ) called for Uthman ibn Affan, and he set off without delay for Mekkah, where Aban ibn Saeed ibn Al-Aas met him and rented him in his house. Uthman went to Abu Sufyan ibn Harb and the nobles of Mekkah, telling them that the Muslims did not come for war, but rather came as visitors to the Sacred House. They said to Uthman: “If you want to circumambulate the Kaaba, then circumambulate.”

He said: “I would not do so until the Messenger of God, may God bless him and grant him peace, took him around.” Then, Quraysh detained him for 3 days, and the Muslims were informed that Uthman had been killed. It was said: that Uthman ibn Affan entered Mekkah with 10 companions to visit their families, but they did not mention their names. When Quraysh detained Uthman for 3 days, people spread rumors that they had killed him and the 10 who were with him. 

(Al-Maghazi, 2/600)

This pivotal moment not only showcases Uthman's resilience and commitment but also underscores his importance in the eyes of The Prophet Muhammad (ﷺ) and the early Muslim community. Despite the challenging circumstances, Uthman's role in diplomatic endeavors and his subsequent endurance in the face of adversity stands as a testament to his unwavering dedication to the newborn state of Islam and the leadership of the Prophet. The subsequent revelation of verses in the Qur'an commemorating the pledge further solidifies the significance of Uthman's efforts and the enduring impact of the Pledge of the Tree in Islamic history.

In the year 9 AH, Heraclius directed his focus towards Arabia, intending to launch an attack and incorporate the region into his empire. Upon receiving this news, the Messenger of Allah (ﷺ) instructed his companions to prepare for jihad. Despite the scorching summer heat and the harsh conditions, Muslims, fortified by their faith, were ready to embark on the challenging journey across the blazing desert sands. However, the pressing concern was the lack of equipment required for such a campaign.

Facing a shortage of resources, the Messenger of Allah (ﷺ) called upon his followers to contribute, urging them to give whatever they could. Responding to this call, the women even contributed their jewelry to support the preparation of the army. Despite these efforts, the donations fell short of meeting the substantial requirements of the army. Observing the vast assembly of men gearing up for battle, the Messenger of Allah (ﷺ) sought a solution, declaring, "Who will equip them, and Allah will forgive him?"

In response to this plea, Uthman, demonstrating remarkable generosity and seeking Allah's forgiveness, promptly stepped forward. His benevolence proved instrumental in fulfilling the extensive needs of the army, ensuring that every requirement, down to the last rope and bridle, was met. 

(As-Seerah an-Nabawiyyah, 4/57)

In this context, Ibn Shihab az-Zuhri said: “Uthman supplied the army of Tabuk with 940 camels (i.e., that is equivalent to modern 940 tanks or military vehicles), and 60 horses to bring the number to 1000. He also brought 10000 dinars to equip the army and placed the money before the Messenger of Allah (ﷺ) who began turning it over with his hand, saying: "No deed can harm Uthman after today."

 (Al-Termidhi, No. 3701)

Uthman's unparalleled generosity shone brightly during the Tabuk campaign. As 'Abd al-Rahman ibn Habbab recounted: “I witnessed a poignant moment with the Prophet (ﷺ) when he appealed for contributions to fund the Tabuk army. Uthman, rose and declared, ‘Messenger of Allah (ﷺ), I pledge to donate no less than 200 camels with their saddles and equipment for the sake of Allah.’ The Prophet (ﷺ), pleased with Uthman's commitment, continued to encourage others to contribute. 

(Al-Termidhi, No. 3700)

The Prophet (ﷺ) mentioned concerning the marriages of his daughters: “I do not give my daughters in marriage to anyone out of my own fancy, rather the decision of their marriage is directly from Allah.” 

(Al Mustadrak, 4/49)

Following the death of her sister, Ruqayya, Uthman found himself a widower. Subsequently, he entered into matrimony with Umm Kulthum.

While the biographical texts may not have extensively detailed the life of Umm Kulthum, may Allah be pleased with her, the authentic narratives and accounts of the Companions affirm her esteemed status with her father (ﷺ) and her Creator. The divine favor upon her and Allah's love is first manifested in her marriage to Uthman. Umm Kulthum, may Allah be pleased with her, was renowned for her generosity, tender heart, deep affection for her sisters, and her strong attachment to her mother, Khadijah, may Allah be pleased with them all. She was among the first Muslims who migrated to Abyssinia, seeking refuge from the intense conflicts between Muslims and non-believers in Mekkah. She later returned when the situation calmed down, always keen on supporting her sisters, her father, and aiding him in spreading the message of Islam.

As for the story of her marriage to Uthman, Abu Al-Abbas Muhammad bin Ya'qub, narrates on the authority of Anas bin Malik, may Allah be pleased with him, who said: "After the death of Ruqayyah, the daughter of the Messenger of Allah (ﷺ), Umar approached Uthman and proposed Hafsa, Umar's daughter, for marriage. Uthman did not respond. Umar then informed the Prophet, (ﷺ) about this. The Messenger of Allah (ﷺ), said to Umar, 'Perhaps Allah will grant you a son-in-law better than Uthman.' The Prophet (ﷺ), then married his own daughter to Uthman. Prior to this, Abu Bakr and Umar, may Allah be pleased with them, had proposed for her, but she was not married to them. The Messenger of Allah (ﷺ), said, 'The best advocate for Uthman Allah, it's not I who marry off my daughters. Rather, it is Allah, the Almighty, who arranges their marriages for the best"'. 

(Al-Mustadrak, No. 6944)

In the moments following his wife's death, Uthman, bore the weight of grief upon his noble shoulders. The Messenger of Allah (ﷺ), recognizing Uthman's sorrow, extended a compassionate hand, offering solace in the face of loss.

As the Prophet (ﷺ) sat by Umm Kulthoom's resting place, his eyes, like gentle streams, flowed with tears. Anas ibn Malik, a witness to this poignant scene, recounted the Prophet's (ﷺ) heartfelt words. He said: I saw his eyes flowing with tears and he said: "Is there any man among you who did not do anything last night?" Abu Talhah said: Me. He said: "Go down in her grave." 

(Al-Bukhari, No. 1342)

It was narrated that Layla ibnt Qanif al-Thaqafiyyah said: "I was among those who washed Umm Kulthoom the daughter of the Messenger of Allah (ﷺ) when she died. The first thing that the Messenger of Allah (ﷺ) gave to us was the waist-wrapper, then the chemise, then the head cover, then the large wrapper, then after that she was wrapped in another cloth. The Messenger of Allah (ﷺ) was at the door with her shroud, handing the pieces to us one by one".

 (Sunan Abu Dawud, No. 3157)

Amidst this somber atmosphere, Uthman's grief manifested visibly, etching lines of sorrow on his noble countenance. The Prophet (ﷺ), attuned to his companion's heartache, approached Uthman and uttered words of profound significance: "If we had a third one, we would give her in marriage to you, Uthman."

(Majma al-Zawa'id, 9/83)

Uthman, distinguished among those favored by Allah with abundant wealth, stood as one of the wealthiest figures of his time. Engaging in trade, he amassed considerable riches, yet his true distinction lay in the virtuous and purposeful utilization of this prosperity. Rather than succumb to the allure of opulence, Uthman directed his wealth with unwavering obedience to Allah, seeking His pleasure and the everlasting rewards in the hereafter.

His generosity knew no bounds, as he consistently took the lead in acts of benevolence and charitable giving. Uthman's commitment to philanthropy was remarkable; driven by a profound desire to benefit others, he fearlessly embraced the ethos of selflessness and did not harbor the anxiety of potential impoverishment. Among the many examples of his spending are the following:

When the Prophet (ﷺ) arrived in Madina, he noticed a scarcity of fresh water. The city lacked alternative sources, except for one vital well called Bi'r Roomah. This well played a crucial role in providing the residents with much-needed fresh water in Madina. The Messenger of Allah (ﷺ) said. ”Whoever will buy and dig the well of Ruma will be granted Paradise.” 

(Sahih Al-Bukhari, Number 2778)

Before the Prophet's (ﷺ) arrival, access to Bi'r Roomah required payment. The Muhajirun, upon reaching Madinah, found the water unappealing. A man from Banu Ghifar owned a well named Roomah, selling its water bucket by bucket. The Prophet (ﷺ) asked, "Will you sell it for a spring in Paradise?" The man, constrained by limited resources, expressed his inability. Learning of this, Uthman purchased the well for 35000 dirhams. Uthman then approached the Prophet (ﷺ), seeking the same promise, to which the Prophet (ﷺ) affirmed. Uthman, with a generous heart, donated the well to benefit the Muslim community.

 (Tuhfatul Al-Ahwadhi bi Sharh Jami' at Tirmidhi, 10/196)

Following the construction of the Prophet's (ﷺ) Mosque in Madinah, it swiftly became the central hub for Muslims to converge, offering the five daily prayers and gathering to heed the Prophet's (ﷺ) speeches. In these addresses, the Prophet (ﷺ) issued commands and prohibitions, imparting invaluable lessons about their faith. The mosque became more than a place of worship; it was a source of enlightenment, where the community learned about their religion.

As the Muslims embarked on campaigns, they set out from the mosque and returned to it upon their homecoming. However, with the burgeoning Muslim community, the mosque's capacity became insufficient. Recognizing this, the Prophet (ﷺ) sought a solution. He approached some of the Sahabah, urging them to acquire the adjacent land, envisioning an expansion that could accommodate the growing number of worshippers and learners in this sacred space. He said: “Who will buy the land of so and so and add it to the mosque in return for something good for him in Paradise?” The infusion of Uthman's financial resources into the expansion project played a pivotal role in transforming the mosque into a space large enough to accommodate the burgeoning population of worshippers. His selfless dedication to enhancing the communal space underscored Uthman's exceptional generosity and his profound sense of responsibility toward the welfare of the Muslim Ummah. (Sunan an-Nasa'i, 6/235)

In delving into the life of Uthman, his legacy extends beyond political or religious realms. Notably, his story unfolds with a distinctive emphasis on modesty, portraying a leader whose personal conduct embodied the principles of restraint and purity. Amidst the pages of Islamic history, Uthman's commitment to modesty emerges as a powerful testament to the values of dignity and self-discipline.

Narrated by Aisha, the wife of Allah's Apostle (ﷺ) and Uthman both reported that Abu Bakr sought permission from Allah's Messenger (ﷺ) for entrance (to his house) as he had been lying on his bed covered with the bed-sheet of A'isha, and he gave permission to Abu Bakr in that very state and he, having his need fulfilled, went back. Then Umar sought permission and it was given to him in that very state and, after having his need fulfilled, he went back. And Uthman reported: Then I sought permission from him, and he got up and raid to A'isha:

Wrap yourself well with your clothes, then I got my need fulfilled and came back. And A'isha said: Allah's Messenger, why is it that I did not see you feeling any anxiety in case of dressing properly in the presence of Abu Bakr and Umar as you showed in case of Uthman. Thereupon Allah's Messenger (ﷺ) said: ‘Verily Uthman is a person who is very modest, and I was afraid that if I permitted him to enter in this very state, he would not inform me of his need.’ (Sahih Muslim, No. 2402)

On another day, within the chambers of the Prophet Muhammad (ﷺ)'s household, a Hadith narrated by Aisha unveils a scene of profound simplicity and modesty. In this setting, Abu Bakr, Umar, and Uthman sought permission to enter successively, each encounter revealing a unique facet of the Prophet's (ﷺ) conduct. The nuances of the Prophet's (ﷺ) responses provide a glimpse into his character and highlight the significance of modesty, even in the presence of his closest companions.

Aisha reported: Allah's Messenger (ﷺ) was lying in the bed in my room with his thigh uncovered and Abu Bakr sought permission to enter. It was given to him, and he conversed in the same very state (the Prophet's (ﷺ) thigh or shank uncovered). Then Umar sought permission for entering and it was given to him, and he conversed in that very state. Then Uthman sought permission to enter; Allah's Messenger (ﷺ) sat down, and he set right his clothes. He (Uthman) then entered and conversed and as he went out, Aisha said: Abu Bakr entered and you did not stir and did not observe much care (in arranging your clothes), then Umar entered and you did not stir and did not arrange your clothes, then Uthman entered and you got up and set your clothes right, so he (ﷺ) said: ‘Should I not show modesty to one whom even the Angels show modesty.’ 

(Sahih Muslim, No. 2401)

The sacred act of Wudhu, i.e., ablution, serves as a profound gateway to spiritual cleansing, as exemplified by Uthman's meticulous observance of this ritual. One day Uthman shared an intimate experience with his companions, a moment when he replicated the actions of the Messenger of Allah (ﷺ) in the performance of this act. It was narrated from Hamran ibn Aban that Uthman ibn 'Affan called for water, and he did Wudhu, rinsing his mouth and nose, then washing his face 3 times, then his forearms 3 times each, then wiping his head and the tops of his feet. Then he smiled and said to his companions: Are you not going to ask me why I am smiling? They said: Why are you smiling, O Ameer Al-Mu'mineen? He said: I saw the Messenger of Allah (ﷺ) calling for water near this spot, then he did Wudhu as I have done, then he smiled and said: "Are you not going to ask me why I am smiling?" They said: Why are you smiling, O Messenger of Allah (ﷺ)? He said: "If a person calls for water for Wudhu, and washes his face, Allah will erase every sin caused by his face. When he washes his forearms, the same applies. When he wipes his head, the same applies, and when he cleans his feet, the same applies. 

(Musnad Ahmad, No. 415)

It was narrated that Uthman said: The Messenger of Allah (ﷺ) said: Whoever completes Wudhu as enjoined by Allah, glorified, and exalted be He, the prescribed prayers will be an expiation for whatever comes in between them. (Musnad al-Imam Ahmad, No. 406)

After the death of the Prophet (ﷺ), Sayyidina Uthman ibn Affan رضي الله عنه held a significant role as one whose counsel was sought on weighty matters during the caliphate of Abu Bakr. He stood second in proximity to Abu Bakr, with Umar ibn al-Khattab known for his resolute nature, while Uthman himself was renowned for his kindness and careful consideration. In the council of Abu Bakr, Umar served as the trusted advisor, whereas Uthman held the pivotal roles of keeper of secrets and senior scribe. His opinions carried considerable weight and were highly regarded by Abu Bakr. After Abu Bakr had finished dealing with the Riddah (apostasy) movement, he wanted to attack the Byzantines and send the army to the ends of the earth, so he consulted the people. Some wise men said what they thought, then Abu Bakr wanted more from them, so he said: “What do you think?” Uthman said: “I think that you are sincere and kind towards the followers of this religion. If you think that something is in their best interests, then go ahead with it, for you are above reproach.'' Talhah, Al-Zubayr, Sa'd, Abu 'Ubaydah, Sa'eed ibn Zayd and those of the Muhajirun and Ansar (may Allah be pleased with them all) who were present in that meeting said: “Uthman has spoken the truth; whatever you think is best, go ahead with it.” 

(Tareekh Dimashq, 2/63-65)

When Abu Bakr wanted to send a governor to Bahrain, he asked for Uthman’s opinion who said: “Send a man whom the Messenger of Allah (ﷺ) sent to them, someone who came back to him with the news that he had become Muslim. Someone they know and he knows them”. So, Abu Bakr sent Al-'Ala' ibn al-Hadrami to Bahrain who have these characteristics. 

(Tareekh at-Tabari, 4/122) 

When Abu Bakr became very sick, he consulted the people to ask them who they wanted to take his place after he was gone, and they suggested Umar. Uthman said of Umar: “By Allah, what I know of him is that he is better inwardly than he is outwardly, and there is no one like him”. Abu Bakr said: “May Allah have mercy on you. By Allah, if you had not suggested Umar, I would have been disappointed.” 

(Al-Kamil fi At-Tarikh, 2/79)

In light of this text, the narrative unveils the pivotal role played by Uthman within the esteemed Ahl Al-shurah (i.e. The Consultants) during the caliphate of Abu Bakr. Uthman's reputation for kindness and thoughtful deliberation emerges as a defining attribute. His counsel, particularly during crucial decisions showcases not only his strategic acumen but also his unwavering commitment to the welfare of the Muslim Ummah.

In the annals of Islamic history, the era of Abu Bakr's caliphate stands as a testament to the challenges faced by the nascent Muslim community. Among the trials encountered was a severe drought that gripped the land, causing immense hardship. This narrative delves into a remarkable episode during this time, highlighting the leadership of Abu Bakr and the benevolence of Uthman ibn Affan.

It was narrated that Ibn 'Abbas said: There was a drought at the time of Abu Bakr. The people came to Abu Bakr and said: It has not rained, and the earth is not bringing forth its produce and the people are suffering great hardship. Abu Bakr said: Go and be patient, for evening will not come before Allah the Most Generous grants you relief. It was not long before the workers of Uthman came from Syria, bringing him 100 camels laden with wheat - or foodstuff. The people gathered at Uthman's door and knocked on the door. Uthman came out to the crowd of people and said: What are you up to? They said: It has not rained, and the earth is not bringing forth its produce and the people are suffering great hardship, and we have heard that you have food; sell it to us so that we may give it to the poor Muslims. Uthman said: By all means, come in and buy. The merchants went in and saw the food in the house of Uthman. He said: O merchants, how much profit will you give me for that which I bought from Syria? They said: 12 in return for 10. Uthman said: I have had a better offer. They said: 15 for 10. Uthman said: I have had a better offer. The merchants said: O Abu 'Amr, there are no merchants in Madinah other than us. Who has given you a better offer? He said: Allah, may He be blessed and exalted, has given me a better offer, 10 for every dirham. Can you offer me more? They said: No, by Allah. He said: I call upon Allah to bear witness that I am giving this food as charity for the poor Muslims. 

(Al-Riqah wa Al-Buka', 190)

Ibn Abbas also recounted a vivid dream that affirms how pivotal the role of Uthman is. He said: Last night I saw the Messenger of Allah (ﷺ) in my dream. He was riding a black and white mule, wearing a suit of light; on his feet were shoes of light, in his hand was a staff of light, and he was hastening. I said: O Messenger of Allah (ﷺ), I am longing to see you and hear you speak. Where are you hastening to? He said: "O Ibn Abbas, Uthman has given charity, and Allah has accepted it from him and given him a bride in Paradise, and I have been invited to the wedding." 

(Al-Riqah wa Al-Buka', 190)

Uthman emerges as a figure highly regarded by Umar as well, possessing a notable influence in matters of consultation. When the people sought answers from Umar, their inquiries found a pathway through Uthman and 'Abd al-Rahman ibn 'Awf.

Known by the appellation Al-Radeef, a term denoting one who stands beside another, Uthman symbolized a figure deemed capable of assuming leadership in the future. His pivotal role as a trusted intermediary, akin to riding behind or standing beside another, highlighted his significance in facilitating communication between the people and Umar. 

(Tareekh at-Tabari, 4/83)

During a significant event, Umar, accompanied by some people, camped at a place known as Sirar. Upon inquiry by Uthman specifically about their intentions, Umar proclaimed, "As-Salatu Jami'ah," signaling his decision to invade Iraq.

(Uthman ibn 'Affin, al-Khaleefah as-Shakir as-Sibir, 63).

In another event, Umar sought counsel from prominent Sahabah regarding his salary as new leader of the faithful, from the Bayt Mel Al-Muslimin, (i.e., House of wealth), the financial institution responsible for the administration of taxes. Uthman advised him to "Eat and feed others" 

(Uthman ibn 'Affin, al-Khaleefah as-Shakir as-Sibir, 63).

When Abu 'Ubaydah summoned Umar to conquer Bayt Al-Maqdis, Umar consulted the people. Uthman recommended staying back, as a gesture of humiliation towards the enemy. He argued that if Umar refrained from going, the enemy would assume indifference, leading them to feel humiliated and eventually pay the Jizyah. However, Ali suggested going, and Umar, considering the ease for the besieging Muslims, favored Ali's proposal (Uthman ibn 'Affin, al-Khaleefah ash-Shakir, 63).

In examining the historical accounts of Uthman's counsel during the caliphate of Umar, it becomes evident that his strategic insights and sagacious advice were instrumental in navigating critical junctures. From the decision to invade Iraq to matters of financial governance, Uthman consistently demonstrated a keen understanding of the socio-political landscape. His recommendations, rooted in wisdom and foresight, reflected not only a commitment to the welfare of the Muslim community but also a nuanced approach to diplomacy and strategic decision-making.

In the evolving landscape of early Islamic conquests, the burgeoning wealth presented both opportunities and challenges for the Muslim community. A pivotal moment in the history of governance emerged when Uthman ibn 'Affan, in the wake of expanding conquests and increased prosperity, sought the counsel of companions of the Prophet Muhammad (ﷺ). This consultation led to a strategic initiative aimed at managing the newfound wealth judiciously, a turning point encapsulated in the establishment of the “Divan”, a system of record-keeping.

Uthman expressed his perspective on the wealth, stating, "I think it is a lot of wealth and sufficient for everyone, but if records are not kept in order to know who has taken from it and who has not, I fear that the wealth may run out." 

(Tareekh at-Tabari, 5/203)

This insightful observation by Uthman resonated with Umar, leading to unanimous agreement. In response to their shared concern and foresight, they collaboratively instituted the systematic establishment of the Divan, a record-keeping system.

(Tareekh at-Tabari, 5/203)

When Umar assumed the role of the Caliph in 13 AH, he appointed 'Abd al-Rahman ibn 'Awf to oversee the preparations for the Hajj pilgrimage and during his final Hajj in 23 AH, a remarkable decision was made: the permission for the wives of the Prophet (ﷺ) to embark on the pilgrimage. Accompanying them were Uthman and 'Abd al-Rahman ibn 'Awf, entrusted with the sacred duty of safeguarding the honored pilgrims. As the journey progressed, Uthman took a proactive role in ensuring the safety and dignity of the Prophet's (ﷺ) wives. Riding ahead of them, he maintained a protective barrier, allowing no one to approach. The meticulous stops at each location mirrored Umar's itinerary, demonstrating a commitment to preserving the sanctity of the pilgrimage. Stopping within mountain passes, Uthman and 'Abd al-Rahman strategically positioned themselves, creating a protective shield to ensure the privacy and security of the Prophet's (ﷺ) wives. (Al-Tabaqat, 3/134)

The collaboration between Uthman, 'Abd al-Rahman ibn 'Awf, and Umar showcases a harmonious effort to honor the sacred journey of these esteemed individuals. This episode not only highlights the meticulous care extended to the Prophet's (ﷺ) wives but also underscores the reverence and meticulous planning employed by the early Muslim leaders in upholding the sanctity of religious rituals.

During his final moments, Umar remained steadfast in his concern for the unity and future of the Ummah, even amidst the pain of his wounds. In this critical juncture, Umar displayed exceptional faith, sincerity, and selflessness, crafting an unprecedented method for choosing the new caliph.

Unlike the indirect appointment of Abu Bakr by the Prophet (ﷺ) and the clear appointment of Umar by Abu Bakr, Umar faced a unique challenge. To address this, he innovatively limited the Shura (i.e., consultation) to a specific number of individuals, 6 companions of the Messenger of Allah (ﷺ), all deemed fit for the role of caliph despite their varying qualifications.

(Fath al-Bari, 13/208).

The method Umar employed reflected his astute understanding and skill in managing the affairs of the Ummah. In this crucial moment, he navigated the absence of a clear successor appointed by the Prophet (ﷺ) by introducing a systematic and inclusive approach to choose the next caliph. This episode not only highlights Umar's ingenuity but also demonstrates the ongoing commitment of the senior Sahabah to the principles of Shura and consensus (Fath al-Bari, 13/208).

Al-Miswar ibn Makhrama narrated: The group of people whom Umar had selected as candidates for the Caliphate gathered and consulted each other. `Abdur-Rahman said to them, "I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you."

So, all of them agreed to let `Abdur-Rahman decide the case. So, when the candidates placed the case in the hands of `Abdur-Rahman, the people went towards him, and nobody followed the rest of the group nor obeyed any after him. They consulted him all those nights till there came the night we gave the oath of allegiance to Uthman.

Al-Miswar added: `Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, "I see you have been sleeping! By Allah, during the last three nights, I have not slept enough. Go and call Az-Zubair and Sa`d.' So, I called them for him, and he consulted them and then he said, 'Call Ali for me."

I called Ali and he held a private talk with him till very late at night, and then Ali, got up to leave having had much hope (to be chosen as a Caliph) but `Abdur-Rahman was afraid of something concerning Ali.

Abdur-Rahman then said to me, "Call Uthman for me."

I called him and he kept on speaking to him privately till the Mu'adhin put an end to their talk by announcing the Adhan for the Fajr prayer. When the people finished their morning prayer and that (six men) group gathered near the pulpit, `Abdur-Rahman sent for all the Muhajirin and the Ansar present there and sent for the army chief who had performed the Hajj with Umar that year.

When all of them had gathered, Abdur-Rahman said, "None has the right to be worshipped but Allah," and added, "Now then, O Ali, I have looked at the people's tendencies and noticed that they do not consider anybody equal to Uthman, so you should not incur blame (by disagreeing)."

Then `Abdur-Rahman said (to Uthman), "I gave the oath of allegiance to you on condition that you will follow Allah's Laws and the traditions of Allah's Apostle and the traditions of the two Caliphs after him."

So Abdur-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirin and the Ansar and the chiefs of the army staff and all the Muslims.” 

(Al-Bukhari, No. 7207)

This pivotal event marked the formal initiation of Uthman's caliphate, ushering in a new chapter in the annals of Islamic leadership. 

(Al-Tamheed Wa Al-Bayan Fi Maqtal Al-Shaheed Uthman, 26)

Uthman said: "I have been given a responsibility and I have accepted it. Verily I am a follower (of the Sunnah) and not an innovator. I promise you that in addition to following the Book of Allah and the Sunnah of His Prophet (ﷺ). I will do 3 other things: following the example of those who came before me with regard to what you have agreed upon and decided, and what is decided by good people openly, and not interfering with you except when a hadd punishment is required. This world is tempting, and it makes itself attractive to people, so that many people are inclined towards it. Do not be content with this world and do not put your trust in it, for it is not trustworthy. Understand that these worldly temptations will not go away unless you ignore them." (Tareekh at-Tabari, 5/443)

With sagacity and foresight, Uthman laid out his governing philosophy, emphasizing the twin pillars of forbearance and wisdom in administering affairs. His unwavering commitment to uphold hadd punishments underscored the importance of maintaining justice within society. In acknowledging the potential pitfalls of worldly temptations, Uthman urged the Ummah to guard against the divisive forces of competition and grudges, recognizing the inherent challenges that could threaten unity.

“And despite its brevity, the discourse sheds light on the governance approach adopted during his caliphate. As the state expanded, the Islamic faith strengthened, with people embracing it in droves. The caliph was tasked with exerting diligent effort and introducing innovations, yet always within the framework of the Sunnah of the righteous. This is precisely what Uthman also conveyed in his concise sermon, which exemplified the essence of guidance in the most eloquent manner.” 

(Al-Khataba Al-Islamiyah, 68)

The era of Uthman stands as a pivotal period marked by profound administrative and strategic advancements. Central to this epoch are the meticulously crafted letters that Uthman, penned to his agents, governors, commanders, and the broader populace. These epistles, steeped in wisdom and governance principles, offer a unique glimpse into the leadership style and vision of a remarkable caliph.

As we delve into this chapter, we embark on a journey to explore the contents of Uthman's missives, unraveling the strategic insights, diplomatic finesse, and the profound messages conveyed to the diverse recipients who played vital roles in the burgeoning Islamic realm. He said: "Allah has commanded rulers to be shepherds; He did not command them to be money-collectors. The attitude of the earliest leaders of this Ummah was that of shepherds, not money-collectors. Soon you will find your leaders becoming money-collectors, not shepherds. Once that happens, there will be no more modesty, trustworthiness or honesty. The best way of running the people's affairs is to examine the Muslims' situation, find out what their dues are and give them to them, and take from them what is due from them. Then go to Ahl Al-Dhimmah (i.e., non-Muslims living in an Islamic state with legal protection) and give them what is due to them and take from them what is due from them. Then confront the enemy and seek to defeat them by means of sincerity." 

(Tareekh at-Tabari, 5/244)

In his exhortation, the venerable Caliph expounded upon the paragon of virtuous leadership: a meticulous examination of the Muslim populace's predicament, conscientious identification of their entitlements, and the prompt disbursement thereof. Concomitantly, he urged the retrieval of their due obligations with unswerving rectitude. Uthman's exhortation extended beyond the Islamic fold to the Ahl Al-Dhimmah, imploring an equitable bestowal of their entitlements and an exacting collection of their obligations. (Tahqeeq Mawaqif Al-Sahaba, 1/393)

In the crucible of military command, where leadership is forged in the fires of strategic acumen and unwavering resolve, Uthman, cast his authoritative voice in a missive of paramount significance. Addressed to the valiant commanders at the helm of the troops, Uthman's letter emerges as a beacon of guidance, illuminating the path to triumph and righteousness on the battlefield.

The first letter that he wrote to the commanders of the hoops in the regions was:

"You are the guardians of the Muslims and their shield. Umar gave you a particular mission which is not hidden from us, rather it is known to everyone. I do not want to hear that any one of you has changed the deal, lest Allah replace you with someone else. So, watch what you do, and I shall try my best to fulfil the mission that Allah has enjoined on me." (Tareekh at-Tabari, 5/244)

In resolute terms, Uthman fervently championed the indisputable notion that the authority bestowed upon a caliph is far from absolute, rigorously tethered to two cardinal principles. Firstly, the caliph is unequivocally restrained from transgressing any explicit directive enshrined in the Qur'an or Sunnah. Secondly, the decisions of the caliph must seamlessly align with the fundamental tenets of Sharia, ensuring a harmonious consonance with the ethical and legal underpinnings of Islamic law.

This foundational axiom, meticulously outlined by Uthman when he affirmed the Ummah's right to bring the caliph to account when he said: “If you find in the book of Allah that you should put my legs in irons then put my legs in irons.” 

(Musnud al-Imam Ahmad, No. 524)

One of the aims of Islamic rule is to lay the foundations of the Islamic system which will establish the Muslim society. Among the most important of these foundations are justice and equality. Uthman, by his turn, wrote to all his workers, saying: "Enjoin what is good and forbid what is evil. No believer should be subject to humiliation, for I will be with the weak against the strong so long as he has been wronged, if God wills. 

(Tareekh at-Tabari, 4/414)

The meticulous adherence to the Sunnah, stood as an unwavering standard, even in the minutest details of personal conduct. Uthman exemplified this commitment during a notable incident in which he denunciated Muhammad ibn Ja'far ibn Abi Talib.

Abu Hurayrah narrated: Uthman went to Makkah for Hajj. The wife of Muhammad ibn Ja'far ibn Abi Talib entered upon him and spent the night with him, then the next morning he came with traces of perfume on him, wearing a wrapper that was dyed with safflower and had a reddish color. He caught up with the people in Malal before they moved on. When Uthman saw him, he rebuked him and said: "Are you wearing a garment dyed with safflower when the Messenger of Allah (ﷺ) forbade that?” 

(Al-Musnad, No. 517)

Uthman's vigilance in upholding the Sunnah, reflects his unwavering commitment to preserving the sanctity of the Prophet's (ﷺ) traditions. This attention to even seemingly minor details underscores Uthman's dedication to ensuring that the Muslim community adhered faithfully to the teachings of our Prophet (ﷺ) in all matters.

In the timeless words of Uthman ibn Affan, we find a poignant reminder of the fleeting nature of life and the imperative to make the most of our time in this transient realm. In this contemplative reflection, we delve into Uthman's profound insights: "O people, you are in a transient realm which you will soon leave, but you have some of your life left, so hasten before death comes to do the best you can, for death may come to you at any time, morning or evening. This world is very deceiving, so let not this present life deceive you, and let not the chief deceiver (i.e., Satan) deceive you about Allah. Learn from those who have passed away, then strive hard and do not be heedless. Where are those who lived in this world before us, those who tilled the soil and populated the land and enjoyed life for a long time? Did they not depart this life? So do what is good in this world." 

(Al-Bidayah wan-Nihayah, 7/153)

In the pages of financial wisdom provided by Uthman, we discover profound insights into the nuanced relationship between zakat, debt, and the virtue of silent generosity. His teachings, preserved in various sources, shed light on the conscientious considerations that should guide the payment of zakat, on debts owed to a creditor. It was narrated from Alsa'ib ibn Yazeed that Uthman used to say: “Zakah should be paid on a debt which, if you wanted, you could get it back from the borrower, and he is able to pay it off, but you do not ask for it out of shyness or as a favour; then zakat is due on it." 

(Al-Muntakhab min as-Sunnn, 6/301)

As-Sa'ib ibn Yazid narrated that Uthman ibn Affan used to say, "This is the month for you to pay your zakat. If you have any debts, then pay them off so that you can sort out your wealth and take the zakat from it." 

(Muwatta Malik, 17/17)

At the time of the Messenger, the Ka'bah had nothing around it but a narrow courtyard in which the people used to pray. The mosque remained like that until the caliphate of Abu Bakr. At the time of Umar, the mosque was expanded, as he bought houses around the mosque and demolished them and incorporated the area into the sacred House of Allah, building a low wall around it, and installing lamps to illuminate it at night. That was because the mosque was too crowded with pilgrims who came to perform the obligatory duty of Hajj after the conquests of Islam expanded and people entered the religion of Allah in crowds. When the mosque became too small a second time during Uthman's reign, he followed the example of Umar and added to the Ka'bah some land that he bought and surrounded it with a wall that was no taller than a man, as Umar had done before. 

(Tareekh at-Tabari, 5/250)

The governors also built mosques in their provinces and spent on them from the provincial Bayt Al-Mal, as happened in the building of Masjid al-Rahmah in Alexandria, and a mosque in Istakhr during the conquests in the east. 

(As-Siyasah Al-Maliyyah li Uthman ibn 'Affin, 174)

At the time of Uthman, the Kharaj (i.e. the individual tax on agricultural land and its produce) increased and wealth came to him from all directions, so he built storehouses for it. That in turn affected the economy and the society. It was narrated from Abu Ishaq that his grandfather passed by Uthman, and he said to him: "How many children do you have, O old man?" He said: "I have such and such." He said: "We allocate to you fifteen hundred - meaning 1500 - and we allocate to your dependents 1000." 

(Al Tabaqat, 6/310)

When the commander Qutb ibn 'Amr al-Hilali gave 4000 dirhams to the army that was with him, who numbered 4000 men, as an encouragement, the governor of Basra, Abdullah ibn 'Aamir, thought it was too much; he wrote to the caliph Uthman telling him about that, but the caliph allowed it and said:

Anything that helps with (Jihad) for the sake of Allah is permissible. 

(Al-Awi'il, 2/26, 27)

Uthman's economic acumen, as illustrated by the strategic management of wealth and the establishment of storehouses, emerges as a testament to his visionary leadership. Furthermore, the caliph's endorsement of financial encouragement for the army, even when contested, underscores his prioritization of matters crucial to the welfare and advancement of the Muslim community. Uthman's multifaceted approach to economic governance serves as a beacon, illuminating a legacy of prudent fiscal management and a deep-seated dedication to the prosperity of the burgeoning Islamic state.

As all evidences show, the character and leadership of Uthman come to the forefront in every aspect. There is an illuminating anecdote, narrated by Ata' ibn Farrukh, that showcases Uthman's steadfast commitment to ethical business transactions and his dedication to fairness. It is recounted by 'Ata' ibn Farrookh, that Uthman engaged in a land transaction with a man. However, the course of this deal took an unexpected turn when the seller, having second thoughts, chose not to proceed. In an encounter with Uthman, the man expressed his hesitation, citing concerns about the perceived inadequacy of the offered price and the disapproval he encountered from others.

In response, Uthman, known for his wisdom and equanimity, confronted the issue directly. He queried the man about his reluctance, seeking to understand the underlying reasons. The man explained his dissatisfaction with the offered price and the criticisms he faced from acquaintances. Without hesitation, Uthman presented a fair and decisive solution. He gave the man a choice: to proceed with the original deal or to opt for the money instead. Then he said: The Messenger of Allah (ﷺ) said: "Allah admitted to Paradise a man who was easygoing in buying and selling, both when paying off his debts and when asking people to pay him what they owed him ." 

(Musnad Ahmad, No. 410)

This exemplary incident showcases Uthman ibn Affan's magnanimous demeanor in commercial transactions, underscoring his noble disposition and a detachment from worldly pursuits. Uthman's prioritization of good manners, particularly selflessness, is evident in his disdain for personal gain that could potentially compromise the well-being of others. 

(At-Tareekh al-Islami, 17, 18/126).

Uthman was known for his gentle and soft-spoken nature, mirroring the Prophet's (ﷺ) own kindness and patience. His interactions with people were marked by humility, respect, and a genuine concern for their well-being, just as the Prophet (ﷺ) had demonstrated.

On the authority of Abdul Rahman ibn Uthman Al-Qurashi: The Messenger of God (ﷺ) entered upon his daughter while she was washing Uthman’s head, and said: “O daughter, do good to Abu Abdullah, for he is more like my companions to me in character.” 

(Majma al-Zawa'id, 8/81)

Indeed, one of the commendable virtues inherent in Uthman was his profound gentleness. His demeanor towards his people was marked by a genuine tenderness, demonstrating compassion for his Ummah. Uthman's concern extended beyond the surface; he was mindful of potential calamities that might befall individuals unbeknownst to him, rendering him incapable of offering assistance. In a display of genuine care, he regularly checked on the well-being of the people under his charge. Uthman life was a living testament to the gentle and merciful spirit of Prophet Muhammad (ﷺ), illustrating how the echoes of the Prophet's (ﷺ) character reverberated through the corridors of Islamic leadership, finding a profound resonance in the exemplary life of Uthman.

It was narrated from 'Imran ibn Abdullah ibn Talhah that Uthman ibn 'Affan went out to pray Fajr and he entered through the door through which he usually entered, and another man pushed and shoved at the door.

He said: "See who it is."

They looked and found that it was a man who had a dagger or sword with him. Uthman said to him: "What is this?"

He replied: "I wanted to kill you."

Uthman, astonished, said: "Subhan Allah, woe to you! Why do you want to kill me?"

The man explained: "Your governor wronged me in Yemen."

Uthman responded with reason: "Why didn't you complain to me about your mistreatment? Then, if I did not help you or settle the score for you, you could decide to kill me."

Turning to those around him, Uthman sought their counsel.

They wisely advised: "O Ameer al-Mu'mineen, he is an enemy over whom Allah has given you power."

With grace and sagacity, Uthman decided: "He is a person who thought of a sin, but Allah protected me from him. Bring me someone who will guarantee that you will not enter Madinah again so long as I am the ruler of the Muslims."

A man from the aggressor's own people provided the guarantee, and Uthman, displaying both strength and mercy, released him. 

(Tareekh al-Madinah al-Munawwarah, 1027, 1028)

Reflect upon this story with me. A man attacks the Amir al-Mu'minin, the most significant figure in the state, intending to take his life. Yet, despite this, he listens to him and takes measures to release him. Such mercy and magnificence are unparalleled. Actions like these are only heard of in the presence of men who were nurtured in the company of the Prophet Muhammad (ﷺ), indeed.

Humility stands as a central thread woven into the character of believers. This luminous quality, finds profound expression in the life of Uthman. Allah says: {For, [true] servants of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace;} 

(Quran 25:63)

The Lord has made humility one of the main characteristics of His believing slaves. Uthman also had this characteristic, which stemmed from his sincerity towards All. It was narrated that Abdullah Al-Rimi said: “Uthman ibn 'Affan used to get his wudhu water for himself when he got up to pray at night. It was said to him “why don't you tell your servant to do it for you?” He said: “No; the night is for them to rest.” 

(Fada'il al-Sahabah, 742).

Another sign of his humility and respect for the uncle of the Prophet (ﷺ) was that if he passed by him when riding, he would dismount until Al-'Abbas disappeared, out of respect for him. (At-Tabyeen fi Ansab al-Qurashiyyeen, 152)

The pages of history, enriched by such anecdotes, paint Uthman ibn 'Affan as a leader whose humility becomes a harmonious melody, resonating with the values of respect and dignity. His actions serve as a timeless reminder that true greatness is not measured by stature alone but by the humility and respect one extends to others, irrespective of their standing in society.

One of the most captivating facets of his benevolence was his regular manumission of slaves, a practice that defined his character and exemplified the essence of Islamic teachings. Uthman was one of the most generous of this Ummah. From the time he became Muslim, he freed one slave every week for the sake of Allah. In all, he freed approximately 2400 slaves!

It was narrated in relation to his unparalleled generosity, that Talhah ibn 'Ubayd-Allah - who was one of the most generous of people - owed him 50000, and Talhah said to him one day: “Your money is ready; come and take it”. Uthman said to him: “Keep it as a reward for your chivalry”. (Al-Bidaya wa'l-Nihaya, 7/227)

The caliphate of Uthman ibn 'Affan stands as a testament to unwavering leadership and dedication to the welfare of the Muslim community. One illuminating episode that underscores his resolute character is the expansion of Al-Masjid al-Haram in the 26th year after Hijra.

During this period, Uthman embarked on this ambitious project. While acquiring properties from willing sellers, he faced resistance from some who adamantly refused to sell. Undeterred by opposition, Uthman made the bold decision to proceed with demolishing houses, compensating the property owners and depositing the proceeds into the Bayt Al-Maal. The dissenting voices escalated into shouts of protest directed at Uthman, prompting him to order their detention.

Addressing the protesters, Uthman displayed a remarkable calmness, pointing out that it was his forbearance alone that allowed them to express their dissent. Drawing a parallel with his predecessor, Umar ibn al-Khattab, Uthman emphasized that Umar had taken similar measures without facing such protests. Abdullah ibn Khalid ibn Usayd intervened, engaging in dialogue with Uthman about the matter, leading to the eventual release of the detainees (Tarikh at-Tabari, 5/250).

While the companions understood that the Quran had been revealed according to seven aḥruf, translated variously as "styles", "ways", and therefore could be recited with a certain degree of variation permitted by the Prophet (ﷺ) himself, this concept was unfamiliar to new Muslims in the newly conquered lands of Islam. Al-Wahidi wrote: If it is asked: “Why were the Companions preoccupied with collecting the Qur’an in Suḥuf (i.e., parchment sheets), when Allah already promised to preserve it, given that one need not fear (losing) what Allah has preserved? Their collection of the Qur'an was one of the means by which Allah preserved it. When He intended to preserve it, He appointed them for this purpose. Ibn al-Anbari said: They wanted to facilitate learning the Qur’an for people and make it accessible through what they did, so that it would be easy for anyone who wanted to memorize it and read it when they saw it collected in a scroll. Even if they had not done what they did, it would not have been lost, as Allah guaranteed its preservation beforehand. (Al-Tafsīr al-basīṭ, 12/547)

Zayd ibn Thabit was chosen by Abu Bakr, may Allah be pleased with him, to lead the task of compiling the Qur’anic text. At the time when he was selected for this task, he would have been 22 years old, given that he was 11 years old at the time of the Prophet’s (ﷺ) migration. Abu Bakr himself gave the reasons for selecting Zayd when he said, “You are a wise young man, we have no aspersions against you, and you used to write down the revelation for the Messenger of Allah (ﷺ).” (Al-Bukhari, No. 4986)

Ibn Ḥajar comments: He mentioned four qualities about him which detailed his unique suitability for the task: being young so that he would have the energy for what was demanded of him, being intelligent so he would be more cognizant in his approach, being beyond reproach so that others could trust him, and having been a scribe of revelation, so he possessed the requisite experience. These qualities that he possessed could also be found in others but separately (rather than combined in one person). (Fath al-Bari, 11/169.)

Anas bin Malik narrated: "Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur'an, so he said to Uthman: "O chief of the Believers! Save this nation before they differ about the Book (Qur'an) as Jews and the Christians did before." So Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to Uthman who then ordered Zaid bin Thabit, Abdullah bin AzZubair, Sa`id bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the 3 Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they had written many copies, Uthman returned the original manuscripts to Hafsa. He sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt.” (Sahih Al-Bukhari 4987)

Al-Baghawi, in his account of the compilation undertaken by Uthman, elucidates that Uthman's objective was to unite the Muslim community under a singular text. To achieve this, he compiled the Quran based on a specific Harf (i.e., mode of reading) with the aim of minimizing variations among different readings. Al-Baghawi states: "Then the companions of the Messenger of Allah ﷺ used to recite the Quran after him according to the seven aḥruf that the Messenger of Allah ﷺ taught them to recite by the permission of Allah. This continued until there were (disputes over) differences between the reciters in the time of Uthman and the matter became grave and people from the different regions wrote to him, beseeching him by Allah to unite people before the situation deteriorated. Ḥudhayfah ibn al-Yamān came to Uthman from the battle in Armenia and advised him concerning that. So, Uthman gathered the Muhājirīn and Anṣār and consulted them on the matter of compiling the Quran in codices according to one mode of reading in order to diminish the differences and unite people. They agreed with his opinion and encouraged him to do it and deemed it to be the most cautious course of action with respect to the Quran, till the rest of the story." (Sharḥ al-sunnah, 4:523)

Therefore, compiling the Uthmanic codex was a significant endeavor assigned to a committee by the Caliph Uthman. The inclusion of multiple members in the committee aimed to enhance their familiarity with various readings.

In the era of Uthman's caliphate, Islam witnessed unprecedented prosperity as conquests expanded both east and west. This period of affluence, marked by the influx of wealth into Bayt Al-Mal from the acquired booty, a noticeable transformation occurred in society. The people found their hands filled with abundant provisions and the fruits of conquest. However, it became evident that these blessings and newfound income had a profound impact on the social fabric. The allure of prosperity and the abundance of wealth led to a societal shift, creating an environment ripe for competition and animosity. This effect was particularly pronounced among those whose faith lacked the strength to purify their hearts, lacking the discipline of piety. Groups such as the desert Arabs and other segments of society, including those who embraced Islam superficially through conquests, witnessed an increase in competition and envy. Recognizing this potential challenge, Uthman foresaw the changes that might occur within the Ummah. In a letter addressed to the people, he issued a prescient warning: “The affairs of this Ummah will drift into innovation after 3 things happen to you: when prosperity becomes widespread, when your children from female prisoners of war reach puberty, and when the Bedouin and non-Arabs start to read the Qur'an.” (Tareekh at-Tabari, 5/245)

As for widespread prosperity, al-Hasan al-Basri - who was an eyewitness - spoke of the state of society, the abundance of goods and the accumulation of wealth, and how the people changed and became extravagant and ungrateful. He said: “I understand why people got upset with Uthman. When a time comes when there is hardly a day when provision is being shared out among the people, it will be said to them: O Muslims, come and take your stipends, and they would take a lot. Then it would be said to them: Come and take ghee and honey. The stipends were regular, the provisions were plentiful, the enemy was defeated, relationships were good, and there was plenty. What is more, the sword was never unsheathed against the people of Islam, then they unsheathed it against themselves, and by Allah, it has remained unsheathed until today, and by Allah, it will continue like that until the Day of Resurrection.” (Al-Bidayah Wa Al-Nihayah, 7/224)

Facing these changes, Uthman addressed the nation, saying: "The blessings of this world bestowed upon you by Allah serve as a means for you to strive for rewards in the Hereafter, and therefore, they are not granted for mere contentment in the present. Remember, the allure of this transient world will diminish, but the Hereafter will endure eternally. Resist the temptation to be captivated by these momentary comforts or let them divert your attention from that which is everlasting. Maintain a consciousness of Allah's presence, stay united with the larger Muslim community, and avoid fragmentation into divisive groups and factions. Then he recited: {And hold fast, all of you together, to the cable of Allah, and do not separate. And remember Allah's favor unto you: how ye were enemies and He made friendship between your hearts so that ye became as brothers by His grace; and (how) ye were upon the brink of an abyss of fire, and He did save you from it. Thus Allah maketh clear His revelations unto you, that haply ye may be guided; And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful.} (Quran, 3:103,104) (Tarikh al-Tabari, 3,446)

The succession of Uthman ibn Affan immediately after Umar ibn al-Khattab marked a shift in leadership styles owing to their distinct personalities. Umar, known for his strong and stringent character, applied strict measures not only to himself but also to those under his authority. In contrast, Uthman displayed a gentler and more compassionate nature in his interactions. His approach was characterized by kindness, and he did not enforce the same level of strictness upon himself or others as Umar did. This contrast in their temperaments brought about a notable change in the governance and dealings with people during Uthman's caliphate. Uthman himself said: "May Allah have mercy on Umar; who can do what Umar used to do? " (Tareekh at-Tabari, 5/414)

While the initial years of Uthman's reign were met with widespread satisfaction among the people due to his leniency, in stark contrast to Umar's strict approach, a shift occurred over time. As affection for Uthman grew, so did the emergence of criticism later in his reign. This change in sentiment was intricately tied to Uthman's upbringing, characterized by kindness, an easy-going nature, softness, tact, and diplomacy. These inherent qualities influenced the course of events and the evolution of governance during his rule, diverging from the principles set by his predecessor. He understood that when he said to some people whom he imprisoned: “Do you know why you are daring to challenge me? Nothing made you dare to challenge me but my forbearance.” (Tareekh at-Tabari, 2/250)

When the intentions of certain rebels became evident, Uthman ibn Affan decisively refuted their criticisms with irrefutable evidence in the presence of a group of Sahabah and other individuals. Despite the calls from the Muslim community to execute them, Uthman, known for his forbearance and gentleness, remained steadfast in his decision to release them. This episode not only highlighted Uthman's commitment to a just and measured approach but also underscored his unwavering dedication to forbearance and gentleness in the face of challenges.

He said: “We shall pardon and not kill; we will try to explain to them, and we will not punish anyone unless he commits an offence that requires a hadd punishment or makes a blatant show of kufr.” (Tahqeeq Mawaqif al-Sahabah fi’l-Fitnah, 1/364)

From the historical texts in a number of sources, it is clear that Uthman confronted the turmoil in a number of ways. Some of the Sahabah thought that Uthman should send committees to investigate the matter. Startled by the unsettling rumors disseminated by the hateful evildoers across various regions, Muhammad ibn Maslamah, Talhah ibn 'Ubayd-Allah, and other concerned individuals swiftly approached Uthman. Upon their urgent arrival, they conveyed their distress: O Ameer al-Mu’mineen, have you heard what we have heard from the people? He said: No, by Allah, I have only heard good things. They said: We have heard such and such, and they told him what they had heard about turmoil spreading throughout the Muslim provinces, and about the vicious attacks on the governors in every place. He said: You are my partners and witnesses for the believers; advise me. They said: We advise you to send men whom you trust to the provinces so that they may find out what is going on. (Tareekh at-Tabari, 5, 348)

Uthman, displaying sagacity, made a judicious decision and took necessary actions. He carefully selected a cadre of Sahabah known for their unwavering piety and undeniable sincerity. Among them was Muhammad ibn Maslamah, a trusted figure whom Umar relied on to oversee his governors and their respective provinces. Additionally, Uthman appointed Usamah ibn Zayd, beloved by the Messenger of Allah (ﷺ) and the son of his cherished companion and army commander. To lead critical missions, 'Ammaar ibn Yaasir, an early convert and formidable warrior, and Abdullah ibn Umar, a devout jurist, were also chosen. Uthman strategically dispatched Muhammad to Kufah, Usamah to Basra, 'Ammaar to Egypt, and Ibn Umar to Syria. Each leader was accompanied by a group of individuals to assist in their challenging and perilous tasks. After completing their assignments, they returned with valuable insights, with the exception of 'Ammaar, who extended his stay in Egypt before eventually returning. They presented their detailed findings to the caliph, sharing their observations, inquiries, and the responses gathered from the people." (Uthman ibn ‘Affan Al-Khaleefah Al-Shaakir al-Saabir, 120)

What they reported was the same for all provinces. They said: “We have not seen anything reprehensible, and the Muslims did not complain about anything. All that we found is that the governors have been fair to them and are taking care of them.” (Tareekh at-Tabari, 5/348)

But Uthman, still suspicious, said: "Woe to you, so for what are these complaints? What are these rumours? By Allah, I am afraid that they may be true, and it is my responsibility to deal with it”.

They said to him: “Didn’t you send people to find out? Didn’t they come back with news of what is really going on? Didn’t they come back and say that no one had complained to them about anything? By Allah, the rumours are not true, and they are suspicious. We do not know of any basis for what is happening, and you cannot hold anyone responsible on this basis. It is no more than rumours that it is not permissible to believe or accept.”

He said: “Advise me”.

Sa’eed ibn al-‘Aas said: “This is a plot that is being drawn up in secret; rumours are being fabricated and transmitted to the people with no knowledge, then they take them and talk about them in their gatherings.”

He said: “What is the remedy for that?”

He said: “Look for these people and kill those who are behind these fabrications."

Abdullah ibn Sa’d said: “Take from the people what they owe when you give them what is due to them, for that is better than leaving them like that.”

Mu’awiyah said: “You appointed me as a governor over people and you have not heard anything but good from them, and these two men know best about their provinces.”

He said: “What do you think, O ‘Amr?”

He said: “I think that you have been too gentle with them and too kind, you have been more generous with them than Umar was. I think that you should follow the way of your companion (Umar) and be strict when strictness is appropriate and be gentle when gentleness is appropriate. Strictness should be employed with one who wants to harm people and gentleness should be employed with one who is sincere towards people, but you have been persistently gentle.”

Uthman stood up and praised Allah, then he said: “I understand all the advice that you have given me. There is a time for everything. What we fear may befall the Ummah is inevitable and the barrier that is keeping it from happening must be reinforced by kind and gentle means, except when it has to do with the sacred limits of Allah, in which there is no room for compromise. If anything can close this door to turmoil, it is kindness, but by Allah, it will inevitably open. No one has any reason to blame me when Allah knows that I have done my best for the people, but the wheels of turmoil will turn. However, glad tidings for Uthman if he dies without having set them in motion. All of you calm the people down and give them their dues and pardon them, but if the sacred limits of Allah are transgressed do not compromise.” (Tareekh at-Tabari, 5/349, 351)

After that, in the face of unfounded speculation and malicious lies, Uthman's unwavering resolve not only dispelled the rumors but also prompted him to address the people directly, emphasizing transparency and unity. The events surrounding the turmoil stand as a testament to Uthman's exemplary leadership during challenging times, marked by his astute decision-making and steadfast adherence to justice and virtue.

After that, Uthman penned a compelling letter to address concerns within the Muslim community. This letter, dispatched to every province, reveals Uthman's commitment to accountability, justice, and the welfare of the Ummah.

In the detailed letter, Uthman eloquently composed a poignant missive, crafting a universal proclamation intended for the entirety of the Islamic Ummah: "I check on my governors and workers every time I meet them during Hajj. Since I was appointed caliph, the Ummah has been encouraged to enjoin that which is good and forbid that which is evil. No complaint is made about me or any of my workers, but I will deal with it, and my family and I have no rights before any of the people, but I will give them up to them. The people of Madinah complained to me that there were some people who were insulted and others who were beaten. O you who were beaten in secret and insulted in secret, whoever has any claim of that nature, let him come to Hajj and take his rights wherever they are, from me or from my workers, or else give charity (i.e., forgive) and Allah will reward those who give charity."

In the annals of Islamic history, the removal of Al-Waleed ibn ‘Uqbah from the governorship of Kufah marked a pivotal moment, orchestrated by ignorant malcontents ignorant of the Companions' true worth. In response, Caliph Uthman appointed Sa’eed ibn al-‘Aas to quell the rising turmoil. Sa’eed's arrival unveiled a city deeply entrenched in discord, with rebels and adversaries conspiring against Islam. Uthman's sagacious directives, conveyed through letters, urged Sa’eed to reorder Kufah's affairs, prioritizing the early Muslims and stalwarts of jihad.

As Sa’eed took charge, his efforts underscored the intricate challenges faced by the early Muslim community, revealing a tale of leadership, vigilance, and strategic measures to safeguard the unity of the Islamic state. When he reached his province, he ascended the member and after praising and glorifying Allah, he said: “By Allah, I have been sent to you and I was reluctant, but when Uthman ordered me to come, I had no choice but to accept. Fitnah has raised its head among you and by Allah, I shall strike it on the face until I suppress it, or it defeats me, and I shall start from today." (Tareekh at-Tabari, 5/280)

Sa’eed examined the situation in Kufah and found out about the people’s attitudes. He realized how deeply rooted fitnah was there, and he found out that groups of rebels, hate-filled bearers of grudges and enemies of Islam were conspiring and plotting, and that the view of the thugs and Bedouins was the prevalent view." (Al-Khulafa’ al-Raashideen, 122)

Sa’eed wrote a letter to the caliph telling him about the deteriorating situation in Kufah. Among other things, he said: “The people of Kufah are in a bad way and the people of honor and those who became Muslim early on and served Islam are suppressed. Those who are prevailing in this land are the lowest class of people and the ignorant Bedouin, so you hardly see anyone there who is noble or who has a history of Islam and Jihad.”

Uthman responded with a letter in which he asked him to rearrange things in Kufah, to list the people in order of seniority in Islam and contribution to jihad, and to give precedence to those who were knowledgeable and sincere and had a history of jihad over others. Among other things, he said: “Give precedence to those who became Muslim early on and served Islam, at whose hands Allah caused that land to be conquered. Make the Bedouins who came to the land after it was conquered followers of the Mujahideen who preceded them, unless those who preceded them have become slow and have started to neglect jihad and support of the truth, and those who came later have taken on that mission. Recognize the position of each man there and give them all their dues fairly, for knowledge of the people will ensure fairness among them." (Tareekh at-Tabari, 5/280)

Sa’eed carried out the instruction of Uthman and told the caliph what he had done. Uthman assembled the decision-makers in Madinah and told them of the situation in Kufah and how deeply-rooted fitnah was and the steps that Ibn Al-‘Aas had taken to confront it.

They said: “You did the right thing; do not help the people of fitnah in any way and do not let them become leaders of the people, and do not appoint them to positions to which they are not entitled, for if you appoint one who is not qualified he will not do a good job, rather he will spread mischief.”

Uthman said to them: “O people of Madinah, the people are already planning to start fitnah so be prepared to confront it. Adhere to the truth and I shall inform you of the latest developments as they come." (Tareekh at-Tabari, 5/281)

After that things started to escalate. Ibn ‘Asaakir narrated from Jabir ibn Abdullah that Ali sent word to Uthman saying: “I have 500 men with shields; permit me to protect you against the people, for you have not done anything that would make it permissible to shed your blood. He said: May you be rewarded with good, I do not want blood to be shed for my sake.” (Tareekh Dimashq, 403)

It was narrated that Abu Habeebah said: Az-Zubayr sent me to Uthman when he was being besieged, and I entered upon him on a summer day. He was sitting on a chair and al-Hasan ibn Ali, Abu Hurayrah, Abdullah ibn ‘Umar, and Abdullah ibn az-Zubayr were with him. I said: az-Zubayr ibn al-‘Awwaam has sent me to you. He sends greetings of salaam to you and says to you: I am still loyal to you, and I have not changed or retracted. If you wish, I will join you in your house, and will be one of the people there, or if you wish, I will stay where I am because Banu ‘Amr ibn ‘Awf has promised to come to my place, then they will follow whatever instructions I give them. When ‘Uthman heard the message, he said: Allahu akbar, praise be to Allah Who has protected my brother. Convey salaams to him and tell him: I appreciate what you said, may Allah ward off harm from me by you. When Abu Hurayrah read the message, he stood up and said: Shall I not tell you what my ears heard from the Messenger of Allah (ﷺ)? They said: Yes. He said: I bear witness that I heard the Messenger of Allah (ﷺ) say: 'After I am gone, there will be turmoil and other things.'

We said: Where should we turn to for safety, O Messenger of Allah? He said: 'To Al-Ameen (the trustworthy one) and his group’ and he pointed to Uthman ibn 'Affan. The people stood up and said: Now we know what we should do. Give us permission to fight in jihad. But Uthman said: I urge anyone who is supposed to obey me not to fight. (Fadha’il al-Sahabah, 1/511,512)

It was narrated that al-Mugheerah ibn Shu’bah entered upon Uthman when he was being besieged and said: You are the ruler of the people and there has befallen you what you see. I advise you of three options; choose one of them. Go out and fight them, for you have the numbers and strength, and you are in the right, and they are in the wrong, or sit on your mount and go to Mekkah, for they will not dare to attack you there; or go to Syria, for among the people of Syria is Mu’awiyah.

Uthman said: As for going out and fighting them, I will not be the first one after the Messenger of Allah (ﷺ) to rule the Ummah by shedding its blood. As for going out to Mekkah because they would not dare to attack me there, I heard the Messenger of Allah (ﷺ) say: 'A man of Quraysh who visits Mekkah with the aim of profanity or wrongdoing will have the punishment of half of mankind,' and I will never be that one; and as for going to Syria because among the people of Syria is Mu’awiyah, I will never leave the place to which I migrated and where I am close to the Messenger (ﷺ). (Al-Bidaayah wa’n-Nihaayah, 7/211)

The Sahabah decided to defend Uthman, and some of them entered the house, but Uthman urged them strongly to refrain from fighting in his defense, which prevented them from fulfilling their sincere desire to defend him. Among them was Abdullah ibn az-Zubayr who said to Uthman: Fight them, for by Allah, Allah has permitted you to fight them. But 'Uthman said: No, by Allah, I will never fight them. (Tabaqaat Ibn Sa’d, 3/70)

According to another report, he said: O Ameer al-Mu’mineen, we are with you in the house, a group with strong faith, and Allah may give victory to a smaller group than us, so give us permission to fight. But 'Uthman said: I adjure you by Allah that no man should shed his blood for my sake. (Tareekh Kahleefah ibn Khayaat, 164)

Then he appointed him in charge of the house and said: Whoever was obliged to obey me, let him obey Abdullah ibn Az-zubayr (al-Tabaqat, 3/70).

Ka’b ibn Maalik urged the Ansar to support Uthman and said to them: O Ansar, be supporters of Allah twice. So, the Ansar came to Uthman and stood at his door, and Zayd ibn Thabit entered and said to him: The Ansar are at your door; if you wish we will be supporters of Allah twice. But 'Uthman refused to fight and said: There is no need for that; do not do it. [Fitnat Maqtal ‘Uthman, 1/162]

Al-Hasan ibn Ali came and said to him: Should I unsheathe my sword? He said to him: I will never be able to justify the shedding of your blood before Allah; put your sword back in its sheath and go back to your father. (al-Musannaf, 152/224)

When the Sahabah realized that the situation was getting out of hand, some of them decided to defend him without consulting him, so some of them entered the house and prepared to fight. Ibn 'Umar was with him in the house, with his sword in his hand and his shield on his arm, ready to fight in defense of 'Uthman, but 'Uthman urged him to leave the house lest he fights with the people when they entered the house and be killed. (Fitnat Maqtal 'Uthman, 1/163)

Abu Hurayrah also entered the house and said to 'Uthman: O Ameer al-Mu’mineen, now it is time to fight. He said to him: O Abu Hurayrah, would you be happy to kill all the people and me? He said: No. He said: By Allah, if you killed a single man, it would be as if you had killed all the people. So, he went back and did not fight. According to another report, Abu Hurayrah had his sword in his hand, until 'Uthman told him not to fight (Tareekk Kahleefah ibn Khayaat, 164)

Allah says: {Those unto whom men said: Lo! the people have gathered against you, therefore fear them. (The threat of danger) but increased the faith of them and they cried: Allah is sufficient for us! Most Excellent is He in Whom we trust!} (Quran, 3:173)

Ibn Taymiyyah said: It is well-known that Uthman was a person who refrained the most from bloodshed, and he was the most patient of people with those who would tarnish his honour and who planned to shed his blood and kill him. They besieged him with the aim of killing him, and he knew that they wanted to kill him; the Muslims came to support him and advised him to fight, but he kept urging the people to refrain from fighting. He told those who would listen to him not to fight. It was said to him: Go to Mekkah, but he said: I will not be one who causes the sanctuary to be violated. It was said to him: Go to Syria, but he said: I will not leave the land to which I migrated. It was said to him: Then fight them. He said: I will not be the first of the successors of Muhammad (ﷺ) to confront his Ummah by the sword. The patience that Uthman showed until he was killed was one of the greatest of his virtues in the eyes of the Muslims. (Minhaj as-Sunnah, 3/202, 203)

This depiction of Uthman's steadfastness and refusal to engage in violence, even in the face of personal danger, showcases the depth of his amazing commitment to principles of peace and the avoidance of harm within the Muslim community even if it means his death.

Chroniclers have discerned 5 major reasons underpinning Uthman's decision not to confront his assailants.

Foremost among these is his adherence to a private counsel imparted by the Messenger of Allah (ﷺ). This counsel, once veiled in secrecy, was later proclaimed by Uthman during the siege - a testament to a solemn vow of patient endurance he pledged to the Prophet, when the time came (Fadaa’il al-Sahibah, 1/605).

Another reason, Uthman, in his own words, resolved to not be the precursor among the Prophet's successors to spill blood within the Ummah. His reluctance to shed the blood of Muslims stemmed from a profound commitment to preserve the sanctity of life, echoing the ethos of the Messenger of Allah (ﷺ) (Fitnat Maqtal ‘Uthman, 1/167).

Aware of the impending chaos that would culminate in his martyrdom, Uthman was fortified by the prophetic assurance of Paradise amid tribulation. The Messenger of Allah (ﷺ) had forewarned him of this ordeal, and signs, including a revelatory dream the night before his demise, affirmed its imminence. In this vision, the Prophet invited Uthman saying: “Break your fast with us tomorrow.” (Al-Tabaqaat, 3/71).

Based on that Uthman (ﷺ) understood that the time of his martyrdom was at hand.

Uthman from the first beginning embraced non-violence, understanding its higher virtue and the spiritual merit it would confer upon him in the afterlife. This stance was not only a strategic choice but a moral imperative, aligning with the divine wisdom imparted by the Prophet.

The prophetic prediction of Uthman's martyrdom, as recounted by Abd-Allah ibn Hawaalah, further elucidates the gravity of the situation. The Prophet's words, "Whoever is saved from three is indeed saved: my death, the Dajjaal, and the murder of a caliph adhering to the truth," underscore the significance of Uthman's steadfast adherence to truth in times of trial (Musnad Ahmad, 4/106).

Thus, Uthman's calm and deliberate approach amidst the maelstrom of conflict illustrates a profound clarity of thought and decision-making. His commitment to peace, in the face of rebellion, was not merely a strategic decision but a testament to his righteous stance, as corroborated by authentic narrations affirming the correctness of his and his companions' actions during these tumultuous times (Fitnat Maqtal Uthman, 1/168).On the last day of the siege – which is the day on which he was killed – Uthman, may Allah be pleased with him, fell asleep and that morning he told the people: They are going to kill me today. (At-Tabaqaat by Ibn Sa’d, 3/75)

On Thursday, June 16th, tensions escalated as Uthman stood on his balcony. Niyar ibn Iyad al-Aslami, a companion of Muhammad, demanded Uthman's abdication. A stone thrown by one of Marwan's servants killed Niyar. Infuriated by Uthman's refusal to hand over the assailant, rebels prepared to attack. The following day, Friday, June 17th, they set Uthman's house doors ablaze. Despite Uthman's plea to avoid bloodshed, some defenders, including Marwan and Sa'id ibn al-As, counter-attacked, repelling the rebels from one door. In the skirmishes, a few defenders died, while Marwan and Sa'id were wounded. Abd Allah ibn al-Zubayr and Hasan ibn Ali were also reportedly wounded, though other accounts suggest they had obeyed Uthman's order to disarm. (Tarikh al-Tabari, 2/ 668)

The only justification for saying that is that Uthman was certain that he would become a martyr, based on the testimony of the Prophet (ﷺ). Hence, he did not want blood to be shed on his account or division to arise among the Muslims because of him. (Al-Dawlah al-lslamiyyah fi ‘Asr al-Khulafa’ al-Raashideen, 283)

Al-Mugheerah ibn al-Akhnas was among those who had done Hajj, then hastened to leave Mina after two days instead of three, along with a group who had performed Hajj with him. He managed to come to Uthman before he was killed; he entered the house to protect him and said: What excuse will we have before Allah if we leave you when we are able to stop them until we die? The rebels came and wanted to burn down the door and portico, but the people in the house leapt up to stop them, whilst Uthman was praying. Al-Mugheerah ibn al-Akhnas, Al-Hasan ibn Ali, Muhammad ibn Talhah, Sa’eed ibn al-‘Aas, Marwaan ibn al-Hakam and Abu Hurayrah fought and did their utmost, but Uthman sent word to them telling them to leave and not fight, then he went back to his prayer. He started to read: {Ta-Ha. We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed, But as a reminder unto him who feareth.} (Quran, 20:1-3)

He was a fast reader, and he was not disturbed by what he heard. He carried on reading and did not make any mistake or stumble, until he came to the end of the Surah before they reached him. Then he recited a dua‘ and sat down and recited the verse: {Many ways of life have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers).} (Quran 3:137)

After those who had wanted to defend him had left the house, Uthman spread the Mus-haf before him and began to read from it, and at that time he was fasting. Then one of the besiegers, whose name is not mentioned in the reports, entered upon him. When Uthman, may Allah be pleased with him, saw him he said to him: Between me and you there is the Book of Allah. He then left but another one came in. He was a man from Banu Sadoos who was called Al-Mawt Al-Aswad (i.e., the Black Death). He strangled him before striking him with the sword. He then said: By Allah, I never saw anything softer when strangling. I strangled him until I felt that his soul was moving in his body like a jinn. (Tareekh Ibn Khayaat, 174, 175)

When he struck him with the sword, Uthman tried to protect himself with his hand, but he cut it off. Uthman said: By Allah, it was the first hand to write The Mufassal (i.e., One name of the Quran). That was because he was one of the scribes who wrote down the Revelation, and he had been the first one to write the Mus-haf as dictated by the Messenger of Allah (ﷺ). He, may Allah be pleased with him, was killed when the Mus-haf was in front of him, and when his hand was cut off, the blood spilt into the book, and it fell upon the verse: {Allah will suffice thee (for defence) against them. He is the Hearer, the Knower.} [Quran, 2:137] (Tareekh at-Tabari, 5/398)

The assassination of Uthman ibn Affan, the third Caliph of Islam, marked a pivotal moment in early Islamic history, sparking profound reactions from key figures of that era. As the news of Uthman's tragic demise reached prominent companions such as Az-Zubayr ibn al-‘Awwaam, Talhah ibn ‘Ubayd-Allah, Ali ibn Abu Taalib, and Sa’d ibn Abu Waqqaas, their responses reflected a complex blend of grief, wisdom, and a profound reliance on divine justice.

When Az-Zubayr learned of the murder of Uthman, he said: May Allah have mercy on Uthman. Truly, to Allah we belong and truly, to Him we shall return. It was said to him: The people are regretting it. He said: They planned it for a long time, but it is as Allah says: {And a gulf is set between them and that which they desire, as was done for people of their kind of old. Lo! they were in hopeless doubt.} (Quran, 34:54)

When Talhah ibn ‘Ubayd-Allah learned of the murder of Uthman, he said: May Allah have mercy on Uthman. Truly, to Allah we belong and truly, to Him we shall return. It was said to him: The people are regretting it. He said: May they perish! And he recited the words of Allah: {[And they are unaware that] nothing awaits them beyond a one Shout, which will surprise them while they are disputing! Then they cannot make bequest, nor can they return to their own folk.} (Quran, 36:49-50)

When Ali ibn Abu Taalib learned of the murder of Uthman, he said: May Allah have mercy on Uthman. Truly, to Allah we belong and truly, to Him we shall return. It was said to him: The people are regretting it. He recited the verse: {(And the hypocrites are) on the likeness of the devil when he telleth man to disbelieve, then, when be disbelieveth saith: Lo! I am quit of thee. Lo! I fear Allah, the Lord of the Worlds. And the consequence for both will be that they are in the Fire, therein abiding. Such is the reward of evil-doers.} (Quran, 59:16-17)

When Sa’d ibn Abu Waqqaas learned of that he said: May Allah have mercy on Uthman. Then he recited the verse: {Say: Shall We inform you who will be the greatest losers by their works? Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work. Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefore, their works are vain, and on the Day of Resurrection We assign no weight to them. That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.} (Quran, 18:103-106)

Then he said: O Allah, make them regret it and make them grieve, humiliate them then seize them. (Tareekh at-Tabari, 5/407,408)

Indeed, Allah answered the prayer of Sa’d – who was a man whose prayers were answered – and He seized everyone who had taken part in the murder of Uthman, such as Abdullah ibn Saba’, Al-Ghaafiqi, Al-Ashtar, Hakeem ibn Jablah and Kinaanah Al-Tajeebi, as they were all killed later on. (Al-Khulafah’ al-Raashidoon, 192)Few companions of The Prophet (ﷺ) earned a distinction as unique and cherished as Uthman ibn 'Affan, may Allah be pleased with him. His special place in the Prophet's (ﷺ) heart becomes evident not only through historical events but also in nuanced moments captured by Hadiths. These glimpses into the Prophet's (ﷺ) interactions with Uthman unveil a profound bond marked by respect, admiration, and a recognition of Uthman's singular virtues.

It was narrated from Abu Sahlah that Aishah said: The Messenger of Allah (ﷺ) said: "Call one of my companions for me." I said: Abu Bakr? He said: "No." I said: Uthman? He said: "Yes." When he came, he said (to me): "Please leave," then he started to converse with him in private, and Uthman's colour changed. Years after that, when he was besieged in his house, we said: O, Ameer Al- Mu'minin, will you not fight? He said: No. The Messenger of Allah (ﷺ) gave me some advice and I am going to persevere with it. (Fada'il al-Sahabah, 1/206)

This hadeeth shows the deep love that the Messenger of Allah (ﷺ) had for Uthman and how great was his concern for the welfare of the Ummah after he was gone.

As we reflect on this profound bond, it serves as a timeless reminder of the importance of genuine love, trust, and guidance in the relationships within the Ummah. Uthman's role as a custodian of the Prophet's (ﷺ) advice becomes emblematic of the collective responsibility each member holds for the welfare and continuity of the Muslim community. In the echoes of their interactions, we find a source of inspiration to uphold the values of camaraderie, guidance, and enduring care for the Ummah, a legacy passed down through the annals of Islamic history.

The life and legacy of Uthman ibn Affan, Muslim's third Rashidi Caliph, stand as a testament to his dedication and service to the nascent Muslim community. The pivotal events surrounding his death paint a vivid picture of the profound impact he had on those around him. As we observe the details surrounding the day he was killed and the subsequent burial, we gain insights into the collective mourning and respect exhibited by the Sahabah, reflecting the honorable character of Uthman.

On the day that he was killed, a number of Sahabah washed him, shrouded him and carried him, including Hakeem ibn Hizaam, Huwaytib ibn ‘Abd al-‘Uzza, Abu’l-Jahm ibn Hudhayfah, Niyaar ibn Makram al-Aslami, Jubayr ibn Mut’im, az-Zubayr ibn al-‘Awwaam, Ali ibn Abu Taalib, and a number of his companions and womenfolk, including his two wives Naa’ilah and Umm al-Baneen bint ‘Utbah ibn Husayn, and two boys, and Jubayr ibn Mut’im offered the funeral prayer for him. (Al-Bidaayah wa Al-Nihaayah, 7/199)

He was buried at night; this is supported by the report narrated by Ibn Sa’d and al-Dhahabi, as they said that he was buried between Maghrib and Isha. (Al-Tabaqat, 3/78)

Uthman's enduring influence extends beyond the circumstances of his death. The meticulous care with which the Sahabah handled his burial underscores the reverence and esteem in which he was held. His contributions to Islam, both as a companion of the Prophet Muhammad (ﷺ) and as a caliph, have left an indelible mark on the Islamic Ummah. His commitment to unity, governance, and piety remains an inspiration, reminding believers of the profound impact a leader can have on the spiritual and communal fabric. May his legacy continue to be celebrated, serving as a beacon of guidance for generations to come.

A faction of ignorant individuals, devoid of an understanding of the true status of the Companions and their virtues, was responsible for the assassination of the Commander of the Faithful, Uthman ibn Affan, may God be pleased with him. They came from Egypt, Iraq and elsewhere, and went to Uthman to remove him from the caliphate, so they surrounded the house and besieged him, may God be pleased with him.

Ibn Saad narrated in “Al-Tabaqat” on the authority of Ibn Umar, who said: 'When faced with the imminent threat of his own demise, Uthman ibn Affan cast his gaze upon those who sought to end his life and uttered in poignant inquiry: 'Why do you seek to take my life? For I have heard the Prophet (ﷺ) of God declaring, 'It is forbidden to slay a man except in one of three cases: the apostate who renounces Islam after embracing it, the adulterer who violates the sanctity of marriage and faces stoning, and the deliberate killer who, in the act of intention, forfeits his own life.' (al-Tabaqat 3/ 51)

Uthman reminded the people of his status and of some of his virtues, urging those who knew of them or had heard them from the Messenger of Allah (ﷺ) to testify to the people. He said: I adjure by Allah whoever heard the Messenger of Allah (ﷺ) on the mountain of Hira’, when the mountain shook, and he kicked it with his foot and said: “Calm down, Hira’, for there is no one on you but a Prophet (ﷺ), a Siddeeq, and a martyr,” and I was with him. Some men testified to that, then he said:

I adjure by Allah whoever heard the Messenger of Allah (ﷺ) on the day of the oath of allegiance of Al-Ridwaan, when he had sent me to the Mushrikeen of Mekkah, and he said: “This is my hand and this is the hand of Uthman,” and he swore allegiance on my behalf.

Some men testified to that, then he said: I adjure by Allah whoever heard the Messenger of Allah (ﷺ) say: ‘Who will incorporate his house into the mosque in return for a house in Paradise?” So I bought it with my own wealth and incorporated it into the mosque. Some men testified to that, then he said: I adjure by Allah whoever heard the Messenger of Allah (ﷺ) on the day of Tabuk when he said: “Who will spend today, and his charity will be accepted?” So, I equipped half of the army with my own wealth. Some men testified to that, then he said: I adjure by Allah whoever saw the water of the well of Roomah being sold to wayfarers, and I bought it with my own wealth and made it free for wayfarers. He said: And some men testified to that.” (Al-Musnad, 1/59)

It was narrated that Abu Thawr Al-Fahmi said: I came to Uthman, and whilst I was staying with him, I went out and saw that the delegation from Egypt had returned. I entered upon Uthman and told him about that, and he said: How do you see them?

I said: I see evil in their faces, and Ibn Udays Al-Balawi is in charge of them. Ibn Udays ascended the minbar of the Messenger of Allah (ﷺ) and led the people in praying Jumu’ah, and he criticized Uthman in his khutbah. I entered upon Uthman and told him what he had said concerning them, and he said: Ibn ‘Udays is lying, by Allah. If he had not said that, I would not mention this. I was the 4th person to enter Islam.

The Messenger of Allah (ﷺ) gave his daughter to me in marriage, then she died, and he gave his other daughter to me. I did not commit Zina or steal during the Jaahiliyyah or in Islam. I have not told lies since I became Muslim, and I have not touched my private part with my right hand since I swore allegiance to the Messenger of Allah (ﷺ). I compiled the Quran at the time of the Messenger (ﷺ), and since I became Muslim, no Friday ever came but I set free a slave, unless I could not find a slave that Friday, in which case I would set two free the following Friday. (Al-Marifah wa’l-Tareekh, 2/488)

When Uthman realized that the rebels were insisting on killing him, he warned them against that and against the consequences thereof. He looked out at them through a hole in the wall and said to them: O people, do not kill me; rather talk to me, for by Allah, if you kill me, you will never be united in a fight against your enemy, rather you will be divided until you become like that, and he interlaced his fingers. (Al-Tabaqat, 3/71)

According to another report, he said: O people, do not kill me, for I am a ruler and a Muslim brother. By Allah, all I wanted was to do what was best for the ummah as much as I could, whether I was right or wrong. If you kill me, you will never pray together or go on a campaign together again, and you will never share your booty among you. (Al-Tabaqat, 3/67, 68)

When Aishah, the Mother of the Believers, may Allah be pleased with her, heard of the death of Uthman on her way back from Mekkah to Madinah, she went back to Mekkah and entered Al-Masjid al-Haraam, and she went and hid behind the Hijr, and the people gathered around her. She said: O people, the thugs from the various regions and the slaves of Madinah got together because some thugs criticized this one who has been slain for being wise and smart and for appointing those who were young, even though people of the same age had been appointed before him. (And they criticized him) for increasing the area of the grazing lands, although that had been done before and there was no alternative.

Uthman debated with them and explained to them, but when they could find no excuse they got upset and hastened to attack him, so their actions proved to be different from their words. They shed haraam blood and violated the sanctity of the holy land, they took haraam wealth and violated the sacred month. By Allah, one finger of Uthman is better than an earthful of people like them. Protect yourselves by going after them so as to make an example of them for others. By Allah, if there was any wrongdoing on Uthman’s part that led them to kill him, that wrongdoing could be taken away from him like dross from gold or like dirt from a garment when it is washed. (Tareekh at-Tabari, 5/473, 474)

As we mentioned before, Ali ibn Abi Talib and Ahl Al-Bayt, may Allah be pleased with them, respected Uthman and acknowledged his rights. The first one to swear allegiance to Uthman after ‘Abd al- Rahmaan ibn ‘Awf was Ali ibn Abu Taalib. (Al-Bukhari, No. 3700)

It was narrated that Qays ibn Abbaad said: I heard Ali say, when Uthman was mentioned: He is a man of whom the Messenger of Allah (ﷺ) said: “Should I not feel shy before the one before whom the angels feel shy?’ (Muslim, No. 2401)

It was narrated that Al-Nazzaal ibn Saburah said: I asked Ali about Uthman and he said: He is a man who is called Dhu Al-Nurayn by the exalted assembly (angels). He was the son-in-law of the Messenger of Allah (ﷺ) and was married to two of his daughters, and he was guaranteed a house in Paradise. (Al-‘Aqeedah fi Ahl al-Bayt bayna Al-lfraat wa’l-Tafreet, 227)

Ali, may Allah be pleased with him, was obedient to Uthman and acknowledged his position as leader and caliph, and he did not disobey any command. Ibn Abu Shaybah narrated from Ibn Al-Hanafiyyah that Ali said: If Uthman told me to march to Siraar, I would hear and obey. (Sunan Al-Khallaal, 1/325)

This is indicative of the extent of his willingness to follow and obey Uthman, may Allah be pleased with them both.

When Uthman united the people in reading one recitation of the Quran, after consulting the Sahabah, may Allah be pleased with them, and reaching a consensus on that, Ali said: If I were in his position, I would have done the same as he has done. (Sunan al-Bayhaqi, 2/42)

Hence Ali denounced the killing of Uthman and declared his innocence of shedding his blood. He swore oaths in his Khutbahs and at other times stating that he had no hand in killing him and that he did not order it or support it or approve of it. That has been proven by him in definitive reports (Al-bidayah Wan Nihayah, 7/202)

Ali said: “O Allah, I declare my innocence before You of shedding the blood of Uthman.” (Al-Aqeedah fi Ahl al Bayt, 230)

Al-Haakim narrated from Qays ibn ‘Abbaad that he said: I heard Ali on the day of the Camel (A battle that happened later) saying: O Allah, I declare my innocence before You of shedding the blood of Uthman; I was beside myself with grief on the day when Uthman was killed, and I felt very distressed when they came to swear allegiance to me. (Al-Mustadrak, 3/95)

Imam Ahmad narrated from Muhammad ibn Al-Hanafiyyah that he said: Ali heard that Aishah was cursing the killers of Uthman in Al-Mirbad (A place near Basra, approximately three miles away). He raised his hands until they reached his face, and then he said: And I also curse the killers of Uthman may Allah curse them in the plains and in the mountains. He said it two or three times. (Fadaa’il al-Sahabah, 1/555)

he pages of Islamic history bear witness to the profound trials and tribulations faced by the early Muslim community, and one somber chapter unfolds with the tragic killing of Uthman ibn Affan, the third Caliph of Islam. Imam Al-Nawawi sheds light on this dark episode, emphasizing that none of the revered Sahabah were involved in his murder. Instead, the perpetrators were described as thugs and hooligans, originating from the low-class dregs of various tribes. This exploration delves into the perspectives of scholars and eyewitnesses, each contributing unique insights into the nature of the assailants who brought about the untimely end of a significant figure in Islam.

Imam Al-Nawawi said: "None of the Sahabah took part in his assassination; rather he was killed by thugs and hooligans from the vile, low-class dregs of the tribes. They ganged up against him and came from Egypt, and the Sahabah who were there were unable to ward them off, so they besieged him until they killed him." (Shaheed al-Daar Uthman ibn Affan, 148)

Al-Zubayr described them as thugs from different regions. A’isha described them as the dregs of the tribes. (Sharh al-Nawawi ‘ala Saheeh Muslim, 5/148)

While Ibn Sa’d described them as the scum of the people who were united in evil. (Tahqeeq Mawaaqif al-Sahabah, 1/481)

Ibn Taymiyah described them as evil rebels and transgressors who had gone astray. (Minhaj al-Sunnah, 3/189-206) and Al-Dhahabi described them as the essence of evil and cruelty (Duwal al-Islam, 1/12).

As we conclude this examination, these vivid descriptions paint a disturbing portrait of the perpetrators. They are labeled as thugs, rebels, transgressors, and the scum of the people, united in evil and cruelty. Uthman's tragic end serves as a stark reminder of the challenges faced by leaders within the early Islamic community, and the condemnation from scholars underscores the gravity of that event. In commemorating Uthman ibn Affan, let us draw lessons from the shadows of malevolence that sought to extinguish the light of his leadership, affirming our commitment to unity, justice, and the principles he stood for.

The great tragedy deeply affected the believers, all around the Islamic world, leaving them immersed in sorrow with tear-filled eyes. They expressed admiration for Uthman and beseeched mercy for him. For instance, Al-A'mash said: The first Fitnah is the killing of Uthman, and the last one is the Dajjal. (Al-Bidāya wa l-Nihāya ,10 , 331)

Ka’b ibn Maalik also lamented the murder of Uthman in several verses, as he said:

He stilled his hands, his door firmly closed *** Certain in heart, Allah's memory never dozed

To his household, he proclaimed, "Spare their lives! *** May Allah forgive who in peace strives"

Behold how discord, like rain, did pour *** After harmony's reign, hatred came to the fore

Witness the good retreating from men's sight *** As winds drive clouds from day into night

Our closing plea, let it be known *** All praise to Allah, from His celestial throne.

The figure of Uthman ibn Affan, may Allah be pleased with him, stands as a luminary, bearing witness to a life marked by both exemplary deeds and poignant lessons. Uthman, the third Caliph of Islam, played a pivotal role in the early Islamic community and faced a multitude of challenges during his leadership. This collection of anecdotes and sayings provides a glimpse into the multifaceted character of Uthman, offering insights into his interactions with others, moments of reflection, and profound spirituality. From incidents demonstrating his humility and remorse to glimpses of his unwavering devotion to Allah, these narratives convey the humanity and wisdom of Uthman ibn Affan, leaving an indelible mark on the tapestry of Islamic history.

Abu al-Malih reported: Uthman ibn Affan, may Allah be pleased with him, entered his house to find his servant boy playing in the trough of a camel. Uthman took him by the ear and twisted it, but he later regretted what he did. He said to him, “Take my ear and twist it.” Uthman made him do it, telling him to pull harder and harder, until he thought what had been done to himself was the same as he did. Uthman said, “How easy is retribution in the world before retribution in the Hereafter!” (Al-Ahwāl, 255)

Sufyan reported: Uthman, may Allah be pleased with him, said, “If our hearts were pure, we would never be tired of the speech of Allah.” (Ḥilyat al-Awliyā’, 7/272)

Nafi’ reported: Uthman, may Allah be pleased with him, saw the Prophet (ﷺ), peace and blessings be upon him, in his dream on the night he was killed the following morning. The Prophet (ﷺ) said, “O Uthman, break your fast with us tonight.” Then, he was killed while he was fasting. (Dalā’il al-Nubuwwah lil-Bayhaqī 7/48)

al-Tirmidhi said, “This tradition was acted upon by the people of knowledge among the companions of the Prophet (ﷺ), among them Umar ibn al-Khattab, Uthman ibn Affan, Abdullah ibn Umar, and others. It is the opinion of the jurists among the successors. It was narrated by Sufyan al-Thawri, Ibn al-Mubarak, Al-Shafi’i, Ahmad, and Ishaq.” (Al-Tirmidhi, No. 1120)

Anas ibn Malik reported: The Messenger of Allah (ﷺ), said, “The most merciful of my nation is Abu Bakr. The strictest of them in the religion of Allah is Umar. The most sincerely conscientious of them is Uthman. The wisest of them in judgment is Ali ibn Abu Talib. The best reciter of the Book of Allah among them is Ubay ibn Ka’b. The best of them in the rules of inheritance is Zayd ibn Thabit. The most knowledgeable of them in the lawful and the unlawful is Mu’adh ibn Jabal. No doubt, every nation has a trustee, and the trustee of this nation is Abu ‘Ubayda ibn al-Jarrah.” (Sunan Ibn Mājah, 154)

These narratives collectively paint a rich portrait of Uthman ibn Affan, showcasing his humanity, spirituality, leadership, and dedication to preserving the teachings of Islam. Each section contributes to a more profound understanding of this eminent figure in Islamic history Aisha, may Allah be pleased with her, narrated: The Prophet Muhammad (ﷺ) said to Uthman, "If the hypocrites demand you to remove your shirt, do not do so until you meet me." (Al-Musnad, 7494).

Allah be praised for Uthman in his tribulation. A crisis where the ferocity of the conspirators plummeted, while the Caliph's tolerance soared. A conspiracy orchestrated by those who harbored animosity against Islam as a whole - the religion, the state, and the Ummah. The Caliph, witnessing the tide of conspiracy, perceived the most sacred duty of that moment: to uphold the state’s dignity and sovereignty above anything.

Uthman, our dear Caliph, understood the Prophet's message to him with a clear vision and embraced his responsibility with majestic determination. Those who wish to witness the pinnacle of resilience against chaos, even at the risk of his life, need only look at his example. He was offered the chance to fight and kill the rebels, yet he refused.

When the rebels played their final card, demanding either Uthman's resignation or death, the Caliph astonishingly refused to step down. Could a man over 80 be consumed by the ambition for position, glory, and authority amidst such terrifying dangers? However, Uthman refused to abdicate; as he was a man of unique responsibilities.

This quality, hidden under his humility and lifestyle, shone like the sun only in such a crisis. Would he surrender the fate of Islam and the state's dignity to a misguided mob? "No, a thousand times no," he resolved. Ibn Umar advised him, "Do not set this precedent in Islam, and do not remove the shirt (the status) Allah has clothed you in."

They denied him provisions and water, even from the well of Rumah he had bought with his own wealth and gifted to the Muslims. Oh, what a lofty resolve! Patient in preserving lives, even at the cost of his own, and maintaining the state's dignity, even if it led to his slaughter. He was besieged as we said for about 40 days, with nearly 700 of the Muhajirun, Ansar, and his supporters ready to defend him nearby. He could have survived, but he chose not to, longing for a reunion with the Prophet and his companions.

Uthman, with utmost conviction in the truth of his visions, embarked on his grand journey to Allah's abode, the companionship of Muhammad (ﷺ), and eternal glory. May Allah be pleased with him and grant him peace. Amin.

References.

1. 1) Al-Tmhid Wa Al-Baian Fi Mqtlal Al-ShahId Uṯhmān, Ibn Abu Bakr Al-Andalusi
2. 2) Al-Ṭabaqāt Al-Kabīr, Ibn Sa'd
3. 3) Tarikh Al-Tabari, Muhammad Ibn Jarir Al-Tabari
4. 4) Mawsoo'at Al-Tareekh Al-Islami, Ahmad Shalabi
5. 5) Sunan An-Nasa'i, Ahmad An-Nasa'i
6. 6) Hilyat Al-Awliya', Abu Nu'aym Al-Isfahani
7. 7) Abqariyyat Uthman, Abbas Mahmoud Al-Aqqad
8. 8) Tīsīr Al-Krīm Al-Mnān Fī Sīrat Uthman Ibn Affan, Ali Al-Sallabi
9. 9) Al-Isabah Fi Tamyiz Al Sahabah, Ibn Hajar Al-'Asqalani
10. 10) Tafsir Al-Qurtubi, Al-Qurtubi
11. 11) Ansab Al-Ashraf, Ahmad Ibn Yahya Al-Baladhuri
12. 12) Tarikh Al-Khulafa, Al-Suyuti
13. 13) Sunnat Ibn Abu Assim, Ibn Abu Asim
14. 14) As-Sunnah, Ibn Hanbal
15. 15) Fada'il Al-Qur'an, Abu Ubaid Al-Qasim Ibn Salam
16. 16) Tareekh Al-Islam, Al-Dhahabi
17. 17) Al-Bidaya Wa-L-Nihaya, Ibn Kathir
18. 18) Fada'il As-Sahabah, Ahamd Ibn Hanbal
19. 19) Sunan Abu Dawud, Abu Dawud
20. 20) Sahih Al-Bukhari, Imam Al-Bukhari
21. 21) Ar-Raheeq Al-Makhtum, Safiur Rahman Mubarakpuri
22. 22) Al-Rawd Al-Anf, Ibn Hisham
23. 23) Al-Maghazi, Al-Waqidi
24. 24) Majmu' Al-Zawa'id, Al-Haythami
25. 25) Tuhfat Al-Ahwadhi Bi Sharh Jami' At-Tirmidhi, Abdur-Rahman Mubarakpuri
26. 26) Sahih Muslim, Imam Muslim
27. 27) Musnud Ahmad, Ibn Hanbal
28. 28) Tareekh Dimashq, Ibn'asskir
29. 29) Al-Kamil Fi At-Tarikh, Ibn Al-Athir
30. 30) Al-Riqquh Wa'l-Buka', Ibn Qudamah
31. 31) Uthman Ibn 'Affin, Al-Khaleefah As-Shakir As-Sibir, Abdul Sattar Al-Sheikh
32. 32) Fath Al-Bari, Ibn Hajar
33. 33) Awwuliyyat Al-Farooq, Ghalib Abdul Kafi Hamid Al Qurashi
34. 34) Tahqeeq Mawaqif As-Sahaba, Muhammad Amahzoun
35. 35) Sunan Ibn Majah, Ibn Majah
36. 36) Al-Muntakhab Min As-Sunnn, Maher Yassin Al-Fahl
37. 37) As-Siyasah Al-Maliyyah Li Uthman Ibn 'Affin, Qutb Ibrahim Muhammad
38. 38) Al-Awi'il, Abu Hilal Al-Askari
39. 39) Tareekh Al-Madinah Al-Munawwarah, Ibn Shabaa
40. 40) At-Tabyeen fi Anseb Al-Qurashiyyeen, Ibn Qudamah
41. 41) Tareekh Khaleefah Ibn Khayaat, Ibn Khayaat
42. 42) Siyar A'lam Al-Shuhada', Abu Hamza Al-Muhajir
43. 43) Shaheed Al-Daar Uthman Ibn Affan, Ahmad Al-Khuroof
44. 44) Duwal Al-Islam, Al-Dhahabi
45. 45) Al-Ahwāl, Ibn Abu Al-Dunya
46. 46) Al-Khataba Al-Islamiyah, Abd Al-Muuti Muhammad Chalibi
47. 47) Al-Tarmidhi, Imam Al-Tarmidhi
48. 48) As-Sunnah, Imaam Al-Khallal
49. 49) Manhaj Ar-Rasool Fi Gharas Ar-Rooh Al-Jihadyiah, Jihad Al-Tarbani
50. 50) Al-Fatawa, Ibn Taymiyah
51. 51) Al-Tafsīr Al-Basīṭ, Al-Naysaburi
52. 52) Al-Khulafa’ Al-Raashideen, L-Khaalidi
53. 53) Fitnat Maqtal ‘Uthman, Muhammad Al-Sabhi
54. 54) Al-‘Aqeedah Fi Ahl Al-Bayt Bayna Al-Lfraat Wa’l-Tafreet, Sulayman Al-Suhimi
55. 55) Al-Sunnah, Al-Khallaal

Rasulullahﷺ

رضي الله عنه

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

عَلَيْهِ ٱلسَّلَامُ

رضي الله عنه

الْجَلِيل

ﷻ

رضي الله عنها

رضي الله عنها

 Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ

Rasulullahﷺ

صَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ

Prophet Muhammad Rasulullahﷺ

Saiyidina Ali Ibn Abu Talib رضي الله عنه 

Saiyidina Abu Bakr As Sidique   رضي الله عنه 

Saiyidina Umar Ibn Al Khattab  رضي الله عنه 

Saiyidina Uthman Ibn Affan  رضي الله عنه 

رحمة الله

 Allahﷻ

سُبْحَانَهُۥ وَتَعَالَىٰ

تَبَارَكَ وَتَعَالَىٰ

عَزَّ وَجَلَّ

جَلَّ جَلَالُهُ

  Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ

Allah سُبْحَانَهُۥ وَتَعَالَىٰ

صلى الله عليه وعلى آله وصحبه

رضي الله عنه 

اَلسَلامُ عَلَيْكُم وَرَحْمَةُ اَللهِ وَبَرَكاتُهُ

ﷻ

AllahﷻAllahﷻ

Prophet Muhammad Rasulullahﷺ

رَحِمَهَا ٱللَّٰهُ

رَحِمَهَا ٱللَّٰهُ

رَحْمَةُ ٱللَّٰهِ عَلَيْهِ

رَحْمَةُ ٱللَّٰهِ عَلَيْهِ

رضي الله عنه

الْجَلِيل

ﷻ

Rasulullahﷺ

Prophet Muhammad Rasulullahﷺ

Saiyidina Ali Ibn Abu Talib رضي الله عنه 

Saiyidina Abu Bakr As Sidique   رضي الله عنه 

Saiyidina Umar Ibn Al Khattab  رضي الله عنه 

Saiyidina Uthman Ibn Affan  رضي الله عنه 

Saiyidina Abdullah Ibn Abas  رضي الله عنه 

Saiyidina Abas  Ibn A

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

Allahﷻ

Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه