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Sayyidina Uthmaan (RA)

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Part Twenty Six

The Consideration of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) towards his Servants

‘Abdullah Roomi (rahimahullah) mentions that when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would perform wudhu during the night, he would not take assistance from anyone (in pouring the water over his limbs). When someone suggested to him that he appoint one of the servants to assist him and pour the water for him, he said, “No! I do not wish to take service from them at night as the night is the time for them to rest.”

(Tabaqaat ibn Sa’d vol. 3 pg. 44)

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Part Twenty Seven

Adopting a Soft and Lenient Approach when Dealing with People:

‘Ataa bin Farrookh (rahimahullah) narrates the following:

On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased a plot of land from a certain person. However, despite Hazrat ‘Uthmaan (radhiyallahu ‘anhu) calling the person to receive payment for the land, the person was delaying.

When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) met the man thereafter, he asked him, “What prevents you from coming to collect your money?” The man replied, “The reason that I delayed in coming to collect the money is that I felt that you have not paid me a fair price for the land! Every person that I meet is rebuking me over the price at which I sold you the land.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) asked, “Is this really the reason for you not coming to collect your money?” The man replied in the affirmative.

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed the man saying, “The sale is complete, However, I give you an option to cancel the sale and take back your land or to leave the sale as is and take your money.”

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter explained to him the reason for giving him the option of cancelling or allowing the sale to continue saying, “Rasulullah (sallallahu ‘alaihi wasallam) had made du‘aa saying, ‘May Allah Ta‘ala bless that person with Jannah who adopts a soft and lenient approach with people at the time of purchasing, selling, making payment and requesting payment.”

(Musnad Ahmed #410)

 

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Part Twenty Eight

On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) entered his pen and found his slave feeding fodder to a camel. On inspecting the fodder, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was not pleased with the manner in which the slave had prepared it and thus twisted his ear. After a little while, taking stock of his actions, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) became concerned and feared that he should not be taken to task for this action in the Hereafter.

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus addressed the slave saying, “Take retribution from me,” but the slave refused to do so. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) continued to insist, until the slave agreed and began to twist his ear. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then instructed him, “Twist it harder!” until he was satisfied that the slave had inflicted on him the same pain that he had inflicted on the slave.

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then exclaimed, “How wonderful is the retribution which is taken in this world, before it can be claimed in the next world!”

(Al-Ahwaal libni Abid Dunya #264, Akhbaar-ul-Madinah #1777)

Note: Disciplining the slave was permissible for Hazrat ‘Uthmaan (radhiyallahu ‘anhu). However, he asked the slave to take retribution from him as he feared that he could have overstepped the mark in disciplining the slave. This conduct of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was, in actual fact, a reflection of the fear of Allah Ta‘ala within him, and the concern of accountability in the Hereafter. May Allah Ta‘ala bless us with the taufeeq of emulating Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in being concerned about our spiritual reformation and the accountability of the Hereafter.

 

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Part Twenty Nine

The Character of Hazrat ‘Uthmaan (radhiyallahu ‘anhu):

Hazrat ‘Abdur Rahmaan bin ‘Uthmaan Al-Qurashi (radhiyallahu ‘anhu) reports that on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) entered the home of his respected daughter, Hazrat Ruqayyah (radhiyallahu ‘anha), while she was serving her husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), and washing his hair. Rasulullah (sallallahu ‘alaihi wasallam) addressed her saying, “O my beloved daughter! Serve your husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), well for he possesses excellent character and resembles me the most in sublime character from all my Sahaabah (radhiyallahu ‘anhum).”

(Majma’uz Zawaa’id #14500, 14501)

 

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Part Thirty

During the era of Rasulullah (sallallahu ‘alaihi wasallam), there was a need to extend Musjid-e-Nabawi (sallallahu ‘alaihi wasallam). For this purpose, Rasulullah (sallallahu ‘alaihi wasallam) required a certain plot of land that was adjacent to the musjid. Hence, Rasulullah (sallallahu ‘alaihi wasallam) approached an Ansaari Sahaabi (radhiyallahu ‘anhu) who was the owner of this land and encouraged him to give it in the path of Allah for the musjid saying, “If you give this land for the musjid, you will receive a palace in Jannah.” However, the Ansaari Sahaabi (radhiyallahu ‘anhu) did not wish to donate his land as he needed the land.

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then came to the Ansaari Sahaabai (radhiyallahu ‘anhu) and offered to purchase the plot of land from him for ten thousand dirhams. The Ansaari Sahaabi (radhiyallahu ‘anhu) accepted the offer and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased the land. Thereafter, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) came to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Accept from me the land that I purchased from the Ansaari Sahaabi (radhiyallahu ‘anhu), in exchange of a palace in Jannah! Indeed I purchased the plot of land for ten thousand dirhams.” Rasulullah (sallallahu ‘alaihi wasallam) accepted the land from Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in exchange of a palace in Jannah.

Thereafter, Rasulullah (sallallahu ‘alaihi wasallam) commenced the foundation-laying by placing the first brick. He then called Hazrat Abu Bakr (radhiyallahu ‘anhu) to lay the second brick, after which he called Hazrat ‘Umar (radhiyallahu ‘anhu) to lay the third brick. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was then asked to place the fourth brick. Finally, Rasulullah (sallallahu ‘alaihi wasallam) instructed all the other Sahaabah (radhiyallahu ‘anhum) to lay the bricks and commence the extension.

(Majma’uz Zawaa’id #14524)

Note: There are different narrations regarding the amount that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed towards the extension of the musjid. In the narration of Sunan Daaraqutni #4436, it is mentioned that he contributed twenty or twenty five thousand dirhams. However, ten thousand dirhams has been mentioned in the narration above. According to ‘Allaamah Samhoodi (rahimahullah), both narrations refer to the same incident of extending the musjid. This was the second time that Musjid-e-Nabawi (sallallahu ‘alaihi wasallam) underwent construction. Hence, it is possible that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) initially paid ten thousand dirhams to purchase the land, and thereafter spent more wealth which equaled an additional ten or fifteen thousand dirhams for the construction.

 

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Part Thirty One

On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) approached a certain person in Makkah Mukarramah and said to him, “O so-and-so! Why do you not sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action (besides the money that you will receive for the house), I will guarantee you a palace in Jannah?” The man replied, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! By Allah, I do not possess any other house besides this house! If I sell you my house, there will be nothing to shelter my children and I in Makkah Mukarramah.”

Rasulullah (sallallahu ‘alaihi wasallam) again encouraged the man saying, “Despite what you have mentioned, sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action, I will guarantee you a palace in Jannah.” The man replied, “By Allah! I do not intend selling my house.”

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter learnt of what had transpired. He thus went to the man, who was his friend from the pre-Islamic era, and said, “O so-and-so! I have learned that Rasulullah (sallallahu ‘alaihi wasallam) intended buying your house, to use the land to extend the musjid around the Ka’bah, and in reward for this good action, he had guaranteed you a palace in Jannah, and you declined to accept his offer.” The man replied, “Yes, I did decline.”

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then continued to encourage him to sell his house, until he eventually agreed and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased it from him for 10 000 dinars (gold coins).

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then proceeded to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I learnt that you intended to buy the house of so-and-so, to use the land to extend the musjid around the Ka’bah, and you had guaranteed the owner a palace in Jannah. The house now belongs to me, as I have purchased it from the owner. Will you accept it from me for free and guarantee me a palace in Jannah?” Rasulullah (sallallahu ‘alaihi wasallam) replied in the affirmative and accepted the house from Hazrat ‘Uthmaan (radhiyallahu ‘anhu), guaranteeing him a palace in Jannah and making the Sahaabah (radhiyallahu ‘anhum) witness to that.

(Fazaa’il-us-Sahaabah lil-Imaam Ahmed bin Hambal #784, Mirqaat 9/3922)

 

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Part Thirty Two

Hazrat Haani (rahimahullah), the freed slave of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), mentions that when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would stand at a grave, he would weep so profusely that his beard would become wet with his tears. Someone asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “We notice that when you remember Jannah and Jahannum and discuss them, then you are not affected to the point that you begin to cry, yet when you stand at a grave, then we see you so overcome by fear that you begin to cry profusely. What is the reason for this?”

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) replied, “Rasulullah (sallallahu ‘alaihi wasallam) said, ‘The grave is the first stage from the stages of the Hereafter. If one passes this stage and gains salvation, then there is hope that the stages to come will be easier, and if one does not pass this stage and gain salvation, then the stages to come will be even more difficult and severe for him.”

(Sunan Tirmizi #2308)

 

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Part Thirty Three

During the khilaafat of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat Huzaifah bin Yamaan (radhiyallahu ‘anhu) was sent with the people of Iraq and Shaam to wage jihaad in Armenia and Azerbaijan.

While in those lands, Hazrat Huzaifah (radhiyallahu ‘anhu) noticed that the people were disputing with one another in regard to the different dialects of the Qur’aan Majeed. Each group, not being familiar with the dialect of the next, began to regard their dialect to be better, and in certain cases, even denied the other dialect.

This condition of the people greatly worried and concerned Hazrat Huzaifah (radhiyallahu ‘anhu), as it was resulting in the people denying the Qur’aan Majeed. This concern prompted him to immediately mount his conveyance and set out for Madinah Munawwarah. When he reached Madinah Munawwarah, even before going to see his family, he came to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to alert him regarding the fitnah and urge him to address it. Hence, Hazrat Huzaifah (radhiyallahu ‘anhu) said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Save this ummah before they differ and dispute in the Qur’aan Majeed as the Jews and Christians disputed regarding their scriptures, and this led to their misguidance.”

 

Prior to Hazrat Huzaifah (radhiyallahu ‘anhu) coming to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) with this concern, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had noticed the very same condition in Madinah Munawwarah and addressed the people saying, “You people are here with me in Madinah Munawwarah, yet you are disputing regarding the different dialects of the Qur’aan Majeed. If this is your condition here in Madinah Munawwarah, then I can well imagine what the condition of the people who are far away from Madinah Munawwarah will be.” Thus, when Hazrat Huzaifah (radhiyallahu ‘anhu) brought the news of the disputes to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), it was not a surprise to him but rather confirmed what he had anticipated.

The Qur’aan Majeed which had been compiled by Hazrat Abu Bakr (radhiyallahu ‘anhu) was in the care of Hazrat Hafsah (radhiyallahu ‘anha) at that time. Hence, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sent a message to Hazrat Hafsah (radhiyallahu ‘anha), requesting her to send the Qur’aan Majeed to them so that they could keep it before them and prepare numerous copies of the Qur’aan Majeed that would all have a standard dialect of the Qur’aan conforming to the original dialect of the Quraish which was revealed to Rasulullah (sallallahu ‘alaihi wasallam).

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then entrusted the task of compiling these copies of the Qur’aan Majeed to Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu), as he was the scribe of Rasulullah (sallallahu ‘alaihi wasallam) and was tasked with the responsibility of compiling the Qur’aan in one book form during the time of Hazrat Abu Bakr (radhiyallahu ‘anhu). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had commanded that Hazrat ‘Abdullah bin Zubair (radhiyallahu ‘anhu), Hazrat Sa‘eed bin ‘Aas (radhiyallahu ‘anhu) and Hazrat ‘Abdur Rahmaan bin Haarith bin Hishaam (radhiyallahu ‘anhu) also assist him in this task. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed these Sahaabah (radhiyallahu ‘anhum) saying, “When any of you differ with Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu) regarding the manner in which any word should be written, then write it according to the dialect of the Quraish, as the Qur’aan Majeed was revealed in their dialect.”

After the numerous copies were prepared, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sent them to the various corners of the Islamic empire and had all other copies of the Qur’aan Majeed burnt, as it would lead to the Qur’aan getting lost.

Note:

Hazrat ‘Uthmaan (radhiyallahu ‘anhu), with the consensus of all the Sahaabah (radhiyallahu ‘anhum), had all the other dialects burnt, as the permission to recite the Qur’aan in the other dialects was regarded as a concession in deen for those tribes that were experiencing difficulty in reciting certain words according to the dialect of the Quraish. Hence, at that time, Rasulullah (sallallahu ‘alaihi wasallam) granted certain tribes permission to replace certain words with words of their own tribe when they found these words difficult to pronounce in the dialect of the Quraish. Hence, there was no change in the Qur’aan according to the different dialects, and it was a mere concession granted to certain tribes. However, when this concession was leading to the Qur’aan being lost or destroyed, then the concession no longer remained and it was agreed upon by the Sahaabah (radhiyallahu ‘anhum) that the Qur’aan would have to be recited according to the original dialect of the Quraish.

Hazrat ‘Ali (radhiyallahu ‘anhu) said, “Do not speak anything regarding Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and the decision that he made concerning the Qur’aan but good. By Allah, he only took this decision concerning the Qur’aan Majeed with the consensus of the Sahaabah (radhiyallahu ‘anhum).”

(Saheeh Bukhaari #4987, Fat-hul Baari vol. 9 pg. 16, also refer to Al-Kawkabud Durri of Hazrat Moulana Gangohi (rahimahullah))

 

 

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 Part Thirty Four

The aunt of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Su‘daa, recited the following poetry when he married the respected daughter of Rasulullah (sallallahu ‘alaihi wasallam), Hazrat Ruqayyah (radhiyallahu ‘anha):

هدى الله عثمان الصيفي بقوله      فأرشده والله يهدي إلى الحق

فتابع بالرأي السديد محمدا      وكان ابن أروى لا يصد عن الحق

وأنكحه المبعوث إحدى بناته      فكان كبدر مازج الشمس في الأفق

فداؤك يا ابن الهاشميين مهجتي      فأنت أمين الله أرسلت في الخلق

Allah has guided His fortunate servant ‘Uthmaan towards the path of guidance. Allah has blessed him with divine guidance and Allah alone guides those whom He wishes towards the truth.

After all, he is the son of Arwaa, and the son of Arwaa treaded on the path of truth and did not move away from it.

And the one sent as the Nabi of Allah (Rasulullah (sallallahu ‘alaihi wasallam)) handed one of his daughters to him in marriage. This union is such that it resembles the sun and the full moon combining on the horizon.

May my life be sacrificed for you, O son of the Banu Haashim (Rasulullah (sallallahu ‘alaihi wasallam))! You are the trustee of Allah over deen and you have been sent for the guidance of the entire creation.

(Isaabah 8/178)

 

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 Part Thirty-Five

Appointment as the Khalifah:

Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) did not appoint any specific person to succeed him as the Khalifah. Instead, when someone suggested to Hazrat ‘Umar (radhiyallahu ‘anhu) that he appoint the next Khalifah, he said, “If I do not appoint a Khalifah, then Rasulullah (sallallahu ‘alaihi wasallam) did not appoint a Khalifah, and if I appoint a Khalifah, then Hazrat Abu Bakr (radhiyallahu ‘anhu) had appointed a Khalifah.”

Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhu) says, “By Allah! When I heard my father mention the example of Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu), then I knew that he would choose the example of Rasulullah (sallallahu ‘alaihi wasallam) and would not equate any one to Rasulullah (sallallahu ‘alaihi wasallam). Hence, I understood that he would not appoint a Khalifah.”

In one report, it is mentioned that Hazrat ‘Umar (radhiyallahu ‘anhu) replied in the following words:

“If I appoint a Khalifah, then the person who was before me and superior to me appointed a Khalifah (referring to Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu)), and if I do not appoint a Khalifah, then there was someone before me who did not appoint a Khalifah (referring to Rasulullah (sallallahu ‘alaihi wasallam)).”

(Saheeh Muslim #567 and #1823)

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