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Starting Life
" His father's name was Affan. Arwa was the name of his mother. His granddaughter, Baiza, was a daughter of Abdul Muttalib and therefore an aunt of the Holy Prophet. Othman belonged to the Omayya branch of the Quraish.

When Othman grew up, he became a cloth merchant. His business grew rapidly and he came to be looked upon as a top business man of the city. He often visited Syria in connection with his business. Flourishing business brought him both wealth and position.

Acceptance of Islam
It was Abu Bakr who won Othman for Islam. He and Othman were great friends. As soon as he heard the message of Islam, he accepted it. He was one of the first Muslims. The Holy Prophet gave to him his daughter, Ruaqayya in marriage.

Personal character of Uthman
Uthman was conspicuous for his strong moral character. He was handsome and wealthy, and many women were attracted to him, but he never touched a woman beyond wedlock. In the immoral society of Makkah in the age of ignorance, he led a chaste life. He never touched wine. He did not gamble, and took no part in the frivolities which formed the pastime of the youth of Makkah.

He was a good trader and made ample money out of trade, but he never resorted to unfair practices in trade. He was scrupulously honest, and believed in fair deal. He amassed considerable wealth through honest means. On account of his wealth he came to be known as "Ghan)". In spite of being a millionaire, his way of life was not that of a capitalist. He was a man of simple habits, and did not indulge in a luxurious way of life. He used a greater part of his wealth in helping those in distress. He had a flair for social work. He supported many poor families. He awarded liberal stipends to widows and orphans who had none to support them. He was soft spoken and kind hearted. He had a kind word for every one who came across him. He patronized his relatives, and gave liberal aid to such relatives who were in straitened circumstances.

He enjoyed the friendship of Abu Bakr. Even in the pre-Islamic period he profited from the company of the Holy Prophet. He was much impressed with the personality of the Holy Prophet, and always sought his counsel and guidance. He did not worship the idols in the Kaaba. He had little faith in the superstitious practices in which the people of Makkah indulged. He felt that those who worshipped the idols merely groped in the dark. In his heart of hearts he felt that these lifeless idols could not be expected to control the destinies of mankind. He felt that the center of power lay elsewhere. He had the inner conviction that some day the Truth would dawn in some manifest form.

He was an embodiment of modesty. In spite of his wealth there was no sense of pride in him. He never boasted of anything. He never tried to thrust his opinion on others. He believed in action rather than talk. There was a particular decorum and dignity about him. He was very particular that by his behavior he did not offend any body. On account of his endearing qualities of head and heart, he enjoyed great popularity among the people of Makkah.

Closeness to the Prophet
Marriage with Ruqayya, may Allah be pleased with her
His wives refused to accept Islam, and Uthman separated himself from his wives. That was a matter of great grief for Uthman, but so great was his love for Islam that he felt no sacrifice too great in the cause of Islam. He felt distressed at the break up of his family life, but Islam was certainly more valuable for him.

The Holy Prophet of Islam was much impressed with the sacrifice that Uthman had made in the cause of Islam, and he married his second daughter Ruqayya to Uthman. In the days of ignorance Ruqayya had been engaged to her cousin Utba son of Abu Lahb, an uncle of the Holy Prophet. When the Holy Prophet declared his mission Abu Lahb became hostile to him, and under his instructions Utba repudiated his engagement to the daughter of the Holy Prophet. Uthman and Ruqayya made a unique pair. Uthman was the most beautiful person among men, and Ruqayya was the most beautiful person among the women of Makkah. Uthman migrated with Ruqayya to Abyssinia.

He returned from Abyssinia and then migrated with his wife to Yathrib in 622. In Yathrib renamed Madina, Uthman carried on his business as a merchant. His business flourished, and Uthman and Ruqayya lived on happily for sometime in Madina. Such happiness was however short-lived.

In 624 C.E. Ruqayya fell ill and died when the Holy Prophet and the Muslims were fighting with the Quraish at the battlefield of Badr. The news of the Muslim victory of Badr was received at Madina when the good lady was being buried. The Holy Prophet could not attend the funeral of Ruqayya.

Hafsa, may Allah be pleased with her
Hafsa was the daughter of Umar. She was married to Khunays. Khunays was wounded in the battle of Uhud. The wounds proved fatal and he died soon after. Hafsa became a widow at a young age, and Umar felt much worried about her marriage.

After the death of Ruqayya, Uthman felt much distressed and disconsolate. Umar saw Uthman and dropped hints for offering Hafsa to him in marriage. Uthman did not respond favorably to the proposal. He said that after the death of Ruqayya he was too upset to think of another marriage.

Umar saw the Holy Prophet, and complained against the conduct of Uthman. The Holy Prophet consoled Umar and said,"Umar, do not worry. Hafsa would get a better husband than Uthman, and Uthman would get a better wife than Hafsa".

Umm Kulthum, may Allah be pleased with her
Towards the close of the year 625, the Holy Prophet married Hafsa, and Uthman was married to Umm Kulthum the third daughter of the Holy Prophet. While still a child she was engaged to Utaibah a son of Abu Lahb, an uncle of the Holy Prophet. When the Holy Prophet declared his mission, Abu Lahb opposed him, and under his instructions his son Utaibah repudiated his engagement to Umm Kulthum.

When the Holy Prophet married Umm Kulthum to Uthman, he said to her, "Verily, your husband resembles most among men your forefather Abraham, and your father Muhammad". Ibn Asakir has recorded on the authority of lbn Umar that the Holy Prophet said," I find a resemblance in Uthman to my forefather Abraham".

Uthman's union with Umm Kulthum was as happy as that of the union between Uthman and Ruqayya. Unfortunately such happiness was short lived, and Umm Kulthum died in 630 barely six years after her marriage. Umm Kulthum bore no child. Ruqayya left a son Abdullah, but he died two years after the death of his mother.

Generosity of Uthman, may Allah be pleased with him
Uthman already well known for his generosity stepped up his beneficent activities. He financed the project for the construction of the Prophet's mosque in Madina.

In Madina, the Muslims faced the problem of water supply. Most of the wells in Madina had brackish water supply. There was only one well of sweet water in the town namely Beer Rauma. It belonged to a Jew, and he did not allow free access to the Muslims. One day in the Prophet's mosque at Madina the Muslims brought their difficulty to the notice of the Holy Prophet. Thereupon addressing the congregation the Holy Prophet said, "O ye Muslims, who among you would like to purchase the Beer Rauma for the Muslims in return for a home in paradise. Uthman purchased the well for ten thousand dirhams and dedicated it to the free use of the Muslims. Pleased with this beneficent act of Uthman, the Holy Prophet gave him the tiding of paradise in the world to come.

Uthman ibn Affan accompanied by ten companions left for Makkah. Uthman went to Aban ibn Saeed ibn Aas an old friend. He welcomed Uthman, and gave him the necessary protection. Thereafter Uthman saw the principal Quraish leaders, and explained to them that the Muslims were on a mission of peace; their object was merely to perform the pilgrimage; and they wanted to extend the hand of friendship to the Quraish. The Quraish leaders said that if he wanted to perform the pilgrimage he was free to do so, but they could not allow the Muslims an entry in Makkah until an agreement was reached with them. Uthman said that he could not perform the pilgrimage unless the Holy Prophet performed the pilgrimage first. They said that they would send another emissary to the Muslim camp to arrive at some agreement with the Muslims. The Quraish took some time in nominating their emissary and during this period they detained Uthman at Makkah.

Promotion of the purposes of Islam
Uthman was a great Muslim. He followed the injunctions of Islam rigorously in letter as well as in spirit. He spent a greater part of the night in prayers. He knew the Holy Quran by heart, and would complete the recitation of the whole of the Holy Quran during a night. He held that the primary and basic responsibility of the Caliph was to protect and safeguard Islam, and take steps to promote its purposes and values. During his caliphate Uthman took several measures with a view to promoting the purposes of Islam.

Extension of the Prophet's mosque
One of the consequences of the treaty of Hudaibiyah was that the Arab tribes had to ally themselves with the Quraish of Makkah or the Muslims of Madina. The Arab tribes who were not favorably inclined to the Quraish sought alliance with the Muslims. Most of these tribes accepted Islam. In view of large scale conversions that took place in the post Hudaibiyah period, the Prophet's mosque at Madina became too small to accommodate all the Muslims who came there to pray, and the need for extension came to be felt. The Holy Prophet appealed to his followers to finance the project for the extension of the mosque. Uthman financed the entire project, and it was no longer necessary for the other Muslims to make any contribution. Immensely pleased with the conduct of Uthman, the Holy Prophet gave him the tidings of paradise in the next world.

Baiy'at-ur-Ridwanl
When there was a delay in the returning of Uthman from Makkah, a rumor spread in the Muslim camp that Uthman had been killed by the Quraish of Makkah. That considerably upset the Muslims. At this juncture the Holy Prophet asked his followers to make a pledge with him to fight in the way of Allah to the bitter end. All the Muslims responded enthusiastically to the call. The Holy Prophet sat under a tree and all the Muslims in the camp took the pledge one by one. After every body had taken the pledge, the Holy Prophet placed his own right hand on his left hand, and took the pledge on behalf of Uthman. Uthman thus secured the unique honor that the Holy Prophet himself took the pledge on his behalf. About his ceremony of oath taking at Hudaibiyah, it was revealed in the Holy Quran:

"Surely, Allah was pleased with the believers when they took the pledge under the tree. Allah knew what was in their hearts. He sent down tranquillity upon them, and rewarded them with near victory".

In view of Allah's pleasure at the pledge taking., the pledge came to be known as "Baiy'at-ur-Ridwan".

Uthman returned from Makkah in the company of an emissary from the Quraish. On coming to know that in his absence the Muslims in the camp had taken the pledge, and the Holy Prophet had taken the pledge on his behalf, he took the pledge in person as well.

Tidings of paradise
The Holy Prophet gave the tidings of paradise to ten persons in their lifetime. Uthman was one of these ten persons called Ashra Mubashshara Over and above this, Uthman was given the tidings of paradise on three other occasions; when he purchased the "B'er Rauma" well and dedicated it to the use of the Muslims; when he financed the project for the extension of the Prophet's mosque at Madinah, and when he made a liberal contribution for the financing of the expedition to Tabuk.

Election of Uthman, may Allah be pleased with him
On the fourth day after the death of Umar, the Muslims gathered in the Prophet's mosque at Madina. Abdul Rahman ibn Auf took the stage, and recounted the efforts that he had made in arriving at a decision with regard to the successor to Umar. He observed that the choice lay between two candidates namely Ali and Uthman.

He dwelt at length on the merits of both the candidates, and observed that after consulting the people at large he had arrived at the conclusion that the majority of the people favored the succession of Uthman. He declared on solemn oath that in arriving at the decision he had not been moved by any extraneous consideration. He had taken the decision in the sole interest of the Muslim community.

Addressing Ali he said that he should not feel annoyed at the decision. He was still young, and there would be further opportunities for him to come to power. He appealed to him to accept the decision in the interests of Muslim solidarity. Thereafter Abdul Rahman ibn Auf said to Uthman "Stretch forth your hand so that I may take the oath of allegiance to you". Uthman stretched his hand, and Abdul Rahman ibn Auf took the oath of allegiance to him as the Caliph. Thereafter all the Muslims gathered in the mosque took the oath of allegiance to Uthman. Ali too, took the oath of allegiance to Uthman.

Thus Uthman was elected as the third Caliph. That was the first day of the year 24 A.H.

Inaugural address of Uthman, may Allah be pleased with him
After election, Uthman took his stand on the pulpit and addressed the congregation. He glorified God and His Prophet, and then talked of the transitoriness of the world. He wanted the people to do good deeds which might stand them in good stead in the next world. He said that he was conscious of his limitations but he would do his best to serve Islam and the people.

Then overwhelmed by emotions, Uthman broke down and could not complete his address. He said: "O people, it is not easy to manage a new horse. If God willing I live, there will be several other occasions to talk to you. Right now I cannot address you. You know that I am not good at making public speeches".

Expansion of the Empire
During the caliphate of Uthman, Muslims had successfully conquered the land Spain, Island of Cyprus and Transoxiana

Abdullah ibn Saba
The movement of the Jews for the subversion of Islam from within was spear headed by Abdullah ibn Saba. He was a Jew of Yemen. At one time the Jews had ruled over Yemen. The movement launched by Abdullah ibn Saba aimed at the restoration of the glory of the Jews by subverting Islam from within.

Abdullah ibn Saba came to Madina and was converted to Islam. He posed as a champion of Islam, and pretended to live a life of piety according to the injunctions of Islam. He had considerable funds raised by the Jews at his disposal and this money he distributed among the poor. Within a short time Abdullah ibn Saba became popular with the Muslims. He pretended to lead a virtuous life and the people were attracted to him.

He addressed people against Uthman. By his subtle talks he exhorted the people to rise to a man to overthrow Uthman and install Ali as the Caliph. In his talks he dwelt on the sins of omission and commission of Uthman. He observed that Uthman had imposed his near of kin as Governors in various provinces. He distorted facts, and even the good things done by Uthman were presented in bad light.

Posing as a great Muslim -he would say, "Look here, Uthman calls himself as a Caliph of the Prophet, and yet he has burnt copies of the Holy Quran. There could be no sacrilege greater than that."

Allies for the Ibn Saba's movement
Ibn Saba won some allies from among the Muslims who had some grievance against Uthman right or wrong from Basra, Kufa, Syria, Egypt

Uthman's address at the Prophet's mosque
On the following Friday, Uthman addressed the congregation in the Prophet's mosque. After praising God and the Holy Prophet, Uthman said:
"It has come to my notice that many false things are being said against me and my administration. You know after the Holy Prophet, Abu Bakr became the Caliph and after him Umar became the Caliph. I served both of them, and they were happy with me.

After Umar I was chosen as the Caliph. I swear by Allah that I did not covet the office. You know I was already very rich and the office of the Caliph could not be a matter of any material advantage for me. You know Umar was harsh and stern. He was not hard with the people alone; he was hard with his own person. May God bless him. His services to the cause of Islam cannot be forgotten.

When I became the Caliph, I felt that the people wanted some change in policies. I consequently followed liberal policies and relaxed some of the harsh measures that had been in force in the time of Umar. I increased the stipends of the people. I withdrew the restraints that had been imposed in the time of Umar. The rule of any Imam is to be judged on the basis of the prosperity of the people.

Look around you and say honestly whether you are not more prosperous today than what you were at the time of my succession. The Muslim dominions today are much more extensive than what they were twelve years ago. The people now are wealthier and richer than what they were before. As a result of military operations there has been much of booty. All such booty has been distributed among the people according to the formula laid down by the Holy Prophet. After such distributions there are ample funds in the Baitul Mal to meet our future needs.

I have served the people to the best of my ability. It is however a matter of regret to note that instead of appreciating the good that I have done, a malicious propaganda is being carried out in some quarters to malign me. I chose to be kind and liberal. I tried to be a benevolent ruler. It is very unfortunate that undue advantage has been taken of my liberality and my kindness has been mistaken for my weakness.

It is given out that I am weak and fickle, that I am led by others around me. It is true that I have some persons around me who help me in State affairs, but it is not correct that I play into their hands. I take all decisions myself. It is said that such and such persons are my evil genius who are leading me on the wrong path. Every person has the right to choose his own advisers, and if I have to my own satisfaction chosen certain persons as my advisers, it is not for any one to say that I should not have appointed such and such a person as my adviser. You merely cavil at persons; you do not bring out in specific terms what wrong has been done.

You take pleasure in distorting facts. You give currency to rumors and do not care to verify facts. You say that I gave one lakh dirhams to Harith ibn Hakam out of the Baitul Mall I have married my son to his daughter and I gave him this money out of my pocket for financing the marriage. The money was not paid out of the Baitul Mall

You say that I gave one lakh dirhams to Marwan ibn Hakam out of the Baitul Mall This is sheer falsehood. I have married my daughter to a son of Marwan and I gave one lakh dirhams in dowry. This money was paid out of my pocket and not from the Baitul Mall

It is said that I paid Abdullah ibn Khalid 3 lakh dirhams from the Baitul Mall He has taken this money as a loan from the Baitul Mal and he will repay it according to the terms of the loan.

It is said that I deposed Abdullah ibn Arqam from his office of the custodianship of the Baitul Mal because he had protested against my grants from the Baitul Mall There is no truth in this allegation. Abdullah ibn Arqam had held this office for the last twenty-five years, and being old he has retired of his own freewill.

Again it is said that I have diverted funds from the Baitul Mal for the construction of private property. This is a tissue of falsehood. I have constructed my private property with my own money, and all know that I have ample resources of my own.

It is alleged that I have gifted the entire surplus money in the Baitul Mal to Zaid ibn Thabit the new Treasurer. This is again a sheer lie. After distributing the money in the Baitul Mal, there was a surplus amount of 1,000 dirhams in the Baitul Mall I asked Zaid ibn Thabit to utilize this amount for some public purpose, and he utilized this amount for the repair of the Prophet's mosque.

O people I exhort you to fear God, and not to indulge in false propaganda. All the Muslims are one community. Do not create dissension among the Muslims. If you are tired of me, you may rest assured that being an old man, I do not have long to live. If you want me to abdicate, let you know that this is duly assigned to me by God, and I would never run away from duty whatever the pressure used against me.

If you think of employing any force against me, you should be beware that I have my supporters who will support me through thick and thin. I appeal to you not to be misled by false rumors. I assure you of full justice. I expect justice from you. Do not be unnecessarily critical. If you have any legitimate grievance I will certainly redress it; if you are swayed by imaginary grievances, that would lead to mere confusion "

Martyrdom of Uthman
Deepening of the crisis
With the departure of the pilgrims from Madina to Makkah, the hands of the rebels were further strengthened, and as a consequence the crisis deepened further. The rebels apprehended that after the Hajj, thc Muslims gathered at Makkah from all parts of the Muslim world might march to Madina to the relief of the Caliph. They therefore decided to take action against Uthman before the pilgrimage was over.

Ten distinctions
It is recorded on the authority of Abu Thaur al Fahami that he visited Uthman when he was besieged, and Uthman referred to his ten distinctions vis-a-vis Islam, namely:
1. He was one of the first four converts to Islam.
2. He had the distinction of marrying two daughters of the Holy Prophet.
3. He had not applied his hand to worldly use since he had offered allegiance to the Holy Prophet.
4. He liberated a slave every week.
5. He never committed fornication.
6. He never committed a sin.
7. He preserved the text of the Holy Quran.
8. He was one of the ten persons who were given the tidings of paradise during their lifetime.
9. He freely spent his wealth in the way of Allah.
10. The Holy Prophet, Abu Bakr and Umar were happy with him.

Nayyar ibn Ayyad
A companion Nayyar ibn Ayyad Aslami who joined the rebels exhorted them to enter the house and assassinate Uthman. When the rebels under the leadership of Nayyar ibn Ayyad advanced to rush into the house, Kathir ibn Salat Kundi a supporter of Uthman shot an arrow which killed Nayyar. That infuriated the rebels. They demanded that Kathir ibn Salat Kundi the man who had killed Nayyar should be handed over to them. Uthman said that he could not thus betray a person who had shot an arrow in his defense. That precipitated the matters. Uthman had the gates of the house shut. The gate was guarded by Hasan, Hussain, Abdullah ibn Zubair, Marwan and a few other persons. Open fighting now began between the rebels and the supporters of Uthman. There were some casualties among the rebels. Among the supporters of Uthman Hasan, Marwan and some other persons were wounded.

Assassination of Uthman
The rebels increased their pressure, and reaching the door of the house of Uthman set it on fire. Some rebels led by Muhammad ibn Abu Bakr climbed the houses of the neighbors and then jumped into the house of Uthman. It was the seventeenth day of July in the year 856 C.E. uthman was keeping the fast that day. The previous night he had seen the Holy Prophet in a dream. The Holy Prophet had said, "Uthman, break your fast with us this evening. We will welcome you". That made Uthman feel that it was his last day of life.

He prepared himself for death. He sat reading the Holy, Quran, and his wife Naila sat by his side. Some rebels entered the room of Uthman, but they could not dare murder the Caliph. Then Muhammad ibn Abu Bakr entered the room and held the beard of Uthman. Uthman said that he was like a nephew to him, and he would be false to the memory of his father Abu Bakr if he contemplated any violence against him. That made Muhammad ibn Abu Bakr waver in his resolve, and he walked out of the room.

Seeing this some of the rebels entered the room, and struck blows at the head of Uthman. Naila threw herself on the body of Uthman to protect him. She was pushed aside, and further blows were struck on Uthman till he was dead. From God he had come and to God he returned.

He died while keeping the fast, and true to his dream he broke the fast in the company of the Holy Prophet that evening.

Some slaves of Uthman fell on the person whose blows had killed Uthman and killed him. There was some fighting between the rebels and the supporters of Uthman. There were casualties on both the sides. Rowdyism prevailed for some time, and the rebels looted the house. When the women raised loud lamentations over the dead body of Uthman, the rebels left the house.

What the Companions said about Uthman's Assassination
Ali
When Ali came to know of the assassination of Uthman, he raised his hands to the heavens and said repeatedly: "By God, I never wished for his murder, nor did 1 abet his murder.) God be my witness that I am not to be blamed for this catastrophe. Those who have done the heinous deed have done a great disservice to Islam".

Ibn Abbas
Ibn Abbas is reported to have said that the assassination of Uthman was the work of some misguided persons. The Muslims could not agree to the murder of their Caliph. Ibn Abbas added that. if the Muslims had agreed to the murder of Uthman, the Muslims would have been stoned to death by the heavens as had been done in the case of the people of Lut.

Ayesha
Ayesha said that the way in which Uthman had stood the siege and met his death was comparable to the cleansing of a utensil or the washing of a soiled cloth. By his steadfastness, determination and faith, Uthman had purified himself and his reward lay with God.

Abdullah ibn Hakim
Abdullah ibn Hakim was critical of the people of Madina in whose midst their Caliph had been murdered in cold blood. He held that even those persons who criticized Uthman unjustly were guilty of abetting his murder.

Hudhaifa
Hudhaifa was very bitter that with the assassination of Uthman, a great fissure had' occurred in the ranks of the Muslims and this gap was too wide to be filled even by a mountain.

Samama ibn Adi
When Samama ibn Adi who was the Governor of Yemen heard of the assassination of Uthman he wept bitterly and said that with the assassination of Uthman all was over with the caliphate, and the caliphate would give place to hereditary monarchy.

Abu Hamid Al Saadi Ansari
Abu Hamid Al Saadi Ansari, a companion of the Holy Prophet and who had fought at the battle of Badr mourned the death of Uthman. He said that those who had murdered their Caliph had violated the right to be called as Muslims. He took the oath that after the death of Uthman he would never laugh and would continue to mourn his death. He fulfilled this oath, and never laughed again in life.

Abu Huraria
Abu Huraira condemned the assassination of Uthman in very strong terms. He said that it was a great tragedy for the Muslim community. He would often beat his breast and lament at the death of Uthman. He said that those who had killed Uthman would have their punishment with the Lord.

Abdullah ibn Salam
Abdullah ibn Salam said that those who had shed the blood of Uthman were guilty of revolt against God. He said that when a Prophet is killed unjustly, 70,000 persons are killed in sequel, and when a Caliph is killed unjustly, 35,000 persons are apt to suffer death in sequel. He added that after Uthman there would be great bloodshed among the Muslims, and the toll of death may be as heavy as 35,000.

Abi Qalaba
Abi Qalaba said that those who had assassinated Uthman were guilty of a great crime. He added that he had seen in a dream that on the Judgement Day, Uthman would sit as a judge to try his murderers for their crime.

Hudhaifa ibn Alyaman
Hudhaifa ibn Alyaman said that there could be no element of good in the assassination of Uthman. It was an evil act fraught with evil consequences for the Muslim community.

Samurah
Samurah said: "Verily Islam was in a strong fortress, and they have made in Islam a breach by their slaying of Uthman, which will not be closed till the day of resurrection. Verily the caliphate was with the people of Madina, but they have cast it forth, and it shall not return to them."

Muhammad ibn Sirin
Muhammad ibn Sirin held that the piebald horses on which the angels fought for the Muslims were never missing until Uthman was slain, and never were there variations in the appearance of the new moons until Uthman was slain.

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