Sayyidina Abu ‘Amr ‘Utsman ibn ‘Affan (r.a.) & the Ahl al-Bayt

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

It is not the understanding of Sunni Islam that Sayyidina Abu ‘Amr ‘Utsman ibn ‘Affan (r.a.), the third caliph, was hostile towards the Ahl al-Bayt.  The following are some examples to prove the contrary from both Sunni and Shi’ah sources.  This so-called hostility between the Ahl al-Bayt and the Khulafah ar-Rashidin was manufactured after the fact. 

Imam Ahmad ibn Muhammad ibn Hanbal (r.a.) recorded a narration, with its isnad from Hadhrat Muhammad ibn Hathib (r.a.), that he said, “I heard ‘Ali reciting: 

سُوۡرَةُ الاٴنبیَاء

إِنَّ ٱلَّذِينَ سَبَقَتۡ لَهُم مِّنَّا ٱلۡحُسۡنَىٰٓ أُوْلَـٰٓٮِٕكَ عَنۡہَا مُبۡعَدُونَ (١٠١) 

Those for whom the Good (Record) from Us has gone before, will be removed far therefrom. (Surah al-Anbiya’:101) 

And he said that from amongst them is ‘Utsman.” 

This is found in Fadha’il asw Swahabah, and is swahih.  Imam Abu Bakr Ahmad ibn ‘Amr ad-Dahhak ibn Abi ‘Aaswim (r.a.), in his as-Sunnah; Imam Abu Ja’far Muhammad ibn Jarir ath-Thabari (r.a.), in his Tafsir; and Imam Jarullah Abu al-Qasim Mahmud ibn ‘Umar az-Zamakhshari (r.a.), in his Mukhtaswar Kitab al-Muwafaqah, all recorded it as well.  In addition, in Imam ath-Thabari’s (r.a.) Tafsir, a similar atsar is recorded through a different chain of transmission. 

It is also recorded by Imam Ahmad (r.a.), in his Fadha’il asw-Swahabah, that Sayyidina ‘Ali ibn Abi Thalib (k.w.) said, “I hope that I, ‘Utsman, Thalhah and Zubayr are from people regarding whom Allah (s.w.t.) Said: 

سُوۡرَةُ الحِجر

وَنَزَعۡنَا مَا فِى صُدُورِهِم مِّنۡ غِلٍّ إِخۡوَٲنًا عَلَىٰ سُرُرٍ۬ مُّتَقَـٰبِلِينَ (٤٧) 

And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity). (Surah al-Hijr:47) 

This is also recorded, by Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi (r.a.), in his al-I’tiqad ala Madzhab as-Salaf Ahl as-Sunnah wa al-Jama’ah.  This was said in response to Sayyidina ‘Utsman’s (r.a.) murder. 

Sayyidina Abu ‘Abd ar-Rahman ‘Abdullah ibn Mas’ud (r.a.) said Sayyidina ‘Ali (k.w.) described, Sayyidina ‘Utsman (r.a.), after his passing as, “‘Utsman was the closest of us to his kin, and he was among those who believe, then are fearfully aware and do good.  Allah (s.w.t.) Loves those who do good.”  This is found in al-‘Awaswim min al-Qawaswim fi Tahqiq Mawaqif asw-Swahabah, by Shaykh Muhyi ad-Din Abu ‘Abdullah Muhammad ibn ‘Ali ibn ‘Arabi (q.s.). 

Sayyidina ‘Abdullah ibn ‘Abbas (r.a.) himself said, “If all the people had gathered to kill ‘Utsman, they would have been stoned the way the people of Luth were stoned.”  And this is found again in Fadha’il asw-Swahabah. 

It is recorded, in Nasikh at-Tawarikh, by Imam Muhammad Taqi Lisan al-Mulk (r.a.), the Shi’ah scholar of sirah and ahadits, that Sayyidina ibn ‘Abbas (r.a.) said, “May Allah have Mercy on Abu ‘Amr,” the kunya of Sayyidina ‘Utsman (r.a.).  “By Allah, he was the noblest and most righteous of men.  He prayed a great deal at the time before dawn, shed many tears when he remembered the Fire, the first to do righteous deeds and to offer help at the time of calamity, beloved, confident and loyal, the one who equipped the army of Tabuk, the son-in-law of Rasulullah.” 

It is recorded, in al-Bidayah wa an-Nihayah, of Hafizh ‘Imad ad-Din Abu al-Fida’ Isma’il ibn ‘Umar ibn Katsir (r.a.), that after the death of Sayyidina Abu Hafsw ‘Umar ibn al-Khaththab al-Faruq (r.a.), the shura’ made Sayyidina ‘Abd ar-Rahman ibn ‘Awf (r.a.) responsible for collating their opinions on the best candidate for the next caliph.  Most of them chose Sayyidina ‘Utsman (r.a.).  Sayyidina ‘Abd ar-Rahman ibn ‘Awf (r.a.) asked ‘Ali (k.w.), “If not you, who do you suggest for me?” 

Sayyidina ‘Ali (k.w.) said “‘Utsman”. 

And when Sayyidina ‘Abd ar-Rahman ibn ‘Awf (r.a.) asked Sayyidina ‘Utsman (r.a.) the same question, he replied, “‘Ali.” 

In the 6^th Letter of Nahj al-Balaghah, it is recorded that Sayyidina ‘Ali (k.w.) said, “Verily, the people who pledged allegiance to Abu Bakr, ‘Umar and ‘Utsman, have pledged allegiance to me based on the same principles as the allegiance to them.  So, anyone who was present has no right to go against his pledge of allegiance, and anyone who was absent has no right to oppose it.  And verily shura’ is only the right of the Muhajirun and the Answar.  So, if they decide upon a man and declare him their imam, then it is with the Pleasure of Allah(s.w.t.).  If anyone goes against this decision, then he must be persuaded to follow the rest of the people.  If he persists, then fight with him for leaving that which has been accepted by the believers.  And Allah (s.w.t.) shall Let him wander misguided and not guide him.” 

In another famous narration, a man from the Khwarij came to Sayyidina ‘Ali (k.w.) when he was the caliph, and said to him, “What is wrong with you, that the people disagreed on ‘Utsman and you, while they agreed on Abu Bakr and ‘Umar?” 

Sayyidina ‘Ali (k.w.) answered, “The people agreed on Abu Bakr and ‘Umar when the people were people like ‘Utsman and I, and they disagreed on ‘Utsman and I when they are people like you and your kind.” 

It is recorded in Muswannaf ibn Abi Shaybah of Imam Abu Bakr ‘Abdullah ibn Muhammad ibn Abi-Shaybah, that Sayyidina ‘Ali (k.w.) said, “If ‘Utsman ordered me, I would listen and obey.” 

In 35 AH, Sayyidina ‘Abdullah ibn ‘Abbas (r.a.) was appointed ‘amir for haj, under the caliphate of Sayyidina ‘Utsman (r.a.).  This is found in both Sunni and Shi’ah sources.  There were also other members of the Ahl al-Bayt appointed to important positions, including Sayyidina Hasan ibn ‘Ali (r.a.) and Sayyidina Husayn ibn ‘Ali (r.a.).  Sayyidina ‘Ali (k.w.) was a personal advisor for the caliph, and functioned as the chief qadhi in addition to other responsibilities.  Even Qurb al-Asnad, a major Shi’ah text, acknowledged the fact that in the preceding caliphates, almost all hudud cases were handled by Sayyidina ‘Ali (k.w.). 

Another of the Banu Hashim, Hadhrat Mughirah ibn Nawfal (r.a.), married a widow of Sayyidina ‘Ali (k.w.) after his death.  He was the grandson of Sayyidina ‘Ali’s (k.w.) uncle, Hadhrat Harits ibn ‘Abd al-Muththalib (r.a.), and acted as governor during the caliphate of Sayyidina ‘Utsman (r.a.). 

It is recorded, in Fath al-Bari of Imam Shihab ad-Din Abu al-Fadhl Ahmad ibn Nur ad-Din ‘Ali ibn Hajr al-‘Asqalani (r.a.), that during the caliphate of Sayyidina ‘Ali (k.w.), some agitators were still upset about Sayyidina ‘Utsman (r.a.) for forcing one reading of the Qur’an, and burning all the others.  Sayyidina ‘Ali (k.w.) said, “O people, do not accuse ‘Utsman of extremism, and only say what is good about him.  By Allah, he did what he did openly in front of all of us.  By Allah, if I were given authority, I would do the same as he did.” 

Imam Tsiqat ad-Din Abu al-Qasim ‘Ali ibn al-Hasan ibn ‘Asakir (r.a.) recorded in his Arba’in fi Manaqib Ummat al-Mu’minin, a swahih hadits on the authority of Sayyidina ‘Ali (k.w.) that the Prophet (s.a.w.) said, “May Allah(s.w.t.) have Mercy on Abu Bakr.  He married to me his daughter, took me to the Abode of Hijrah, and freed Bilal with his own property.  May Allah(s.w.t.) have Mercy on ‘Umar.  He spoke the truth even if he were to suffer on account of it, and he observed the truth which made people hate him and caused his loss of friends.  May Allah(s.w.t.) have Mercy on ‘Utsman.  The angels are shy before him.  May Allah(s.w.t.) have Mercy on ‘Ali.  O Allah, Make him observe the truth wherever he goes.” 

It is also recorded, in Imam Ahmad’s (r.a.) Fadha’il asw-Swahabah, that when Shaykh Muhammad ibn Khaththab (r.a.) asked Sayyidina ‘Ali (k.w.) about Sayyidina ‘Utsman (r.a.), he quoted Surah al-Ma’idah:93: “… when they guard themselves from evil, and believe, and do deeds of righteousness ― (or) again, guard themselves from evil and do good …”  And he did not finish the verse. 

سُوۡرَةُ المَائدة

لَيۡسَ عَلَى ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ جُنَاحٌ۬ فِيمَا طَعِمُوٓاْ إِذَا مَا ٱتَّقَواْ وَّءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ ثُمَّ ٱتَّقَواْ وَّءَامَنُواْ ثُمَّ ٱتَّقَواْ وَّأَحۡسَنُواْ‌ۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ (٩٣) 

On those who believe and do deeds of righteousness there is no blame for what they ate (in the past) when they guard themselves from evil, and believe, and do deeds of righteousness ― (or) again, guard themselves from evil and do good.  For Allah Loves those who do good. (Surah al-Ma’idah:93) 

In Tafsir ibn Katsir, Sayyidina ibn ‘Abbas (r.a.) commented on this verse: 

سُوۡرَةُ النّحل

وَضَرَبَ ٱللَّهُ مَثَلاً۬ رَّجُلَيۡنِ أَحَدُهُمَآ أَبۡڪَمُ لَا يَقۡدِرُ عَلَىٰ شَىۡءٍ۬ وَهُوَ ڪَلٌّ عَلَىٰ مَوۡلَٮٰهُ أَيۡنَمَا يُوَجِّههُّ لَا يَأۡتِ بِخَيۡرٍ‌ۖ هَلۡ يَسۡتَوِى هُوَ وَمَن يَأۡمُرُ بِٱلۡعَدۡلِ‌ۙ وَهُوَ عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٧٦) 

Allah Sets Forth (another) parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way he directs him, he brings no good: is such a man equal with one who commands justice, and is on a straight way? (Surah an-Nahl:76) 

On the part of the verse, “is such a man equal with one who commands justice, and is on a straight way?” he said, “Such a man was ‘Utsman.” 

Sayyidina ‘Ali (k.w.) also said, about Sayyidina ‘Utsman (r.a.), after his passing, “He is the person who is remembered as ‘Dzu an-Nurayn’ in the gathering of angels, for the Prophet (s.a.w.) married two of his two daughters to him.”  “Dzu an-Nurayn” means “the possessor of two lights”.  This is found in the Shi’ah book, Iswabah ma Iswtiyyab, and in the Sunni Tarikh al-Khulafah, and Kanz al-Ummal. 

Shi’ah traditions admit that the swalah al-janazah of Sayyidina ‘Abbas ibn ‘Abd al-Muththalib (r.a.) was also lead by Sayyidina ‘Utsman (r.a.), and he was buried in Jannat al-Baqi.  This would not have been possible if there were tensions between him and the Ahl al-Bayt. 

Sayyidina ‘Utsman (r.a.) was also instrumental in the marriage of Sayyidina ‘Ali (k.w.) to Sayyidina Fathimah ibn Muhammad az-Zahrah (r.a.).  Imam Abu al-Fath ‘Ali ibn Muhammad al-Arbali (r.a.), a Shi’ah scholar, mentioned this in his Kashf al-Ghummah.  He recorded that Sayyidina ‘Ali (k.w.) said, “Then the Messenger of Allah (s.a.w.) told me,’ Go now, and sell your armour and come back with its value, so I may prepare what is good for you and Fathimah.’  So, I went and sold my armour to ‘Utsman ibn ‘Affan for 400 darahim. 

When the money was in my hand and the armour was in his hands, ‘Utsman said to me, ‘Abu al-Hasan!  Do you not need the armour more than I do, and do you not need the money more than I do?’  I answered with a yes.  So he said, ‘Then take back the armour.  It is a gift from me to you.’  So, I took back the armour, and the money and went to the Messenger of Allah (s.a.w.).  I handed the armour and the money over to the Messenger of Allah (s.a.w.) and I told him what happened between ‘Utsman and I.  The Prophet (s.a.w.) then asked Allah (s.w.t.) for Goodness for ‘Utsman.” 

It is also recorded, in Kashf al-Ghummah, that some people from Iraq entered upon Imam Abu al-Hasan ‘Ali ibn Husayn Zayn al-‘Abidin (q.s.) and said impolite things about Sayyidina Abu Bakr ‘Abdullah ibn ‘Utsman asw-Swiddiq (r.a.), Sayyidina ‘Umar (r.a.), and Sayyidina ‘Utsman (r.a.).  When they had completed saying what they wished to, he said, “Tell me, are you from amongst the first Muhajirin, concerning whom Allah (s.w.t.) Says: 

سُوۡرَةُ الحَشر

... ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلصَّـٰدِقُونَ (٨) 

… those who were expelled from their homes and their property while seeking Grace from Allah and (His) Good pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones ― (Surah al-Hashr:8)” 

They replied in the negative.  Imam Zayn al-‘Abidin (q.s.) then asked if they were from amongst the Answar, concerning whom Allah (s.w.t.) Says: 

سُوۡرَةُ الحَشر

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ وَلَا يَجِدُونَ فِى صُدُورِهِمۡ حَاجَةً۬ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِہِمۡ وَلَوۡ كَانَ بِہِمۡ خَصَاصَةٌ۬‌ۚ ... (٩) 

And those who before them, had homes (in Madina) and had adopted the faith ― show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves even though poverty was their (own lot) ... (Surah al-Hashr:9) 

Again, they answered in the negative.  He then said, “I swear, that you are not even worthy of this verse of the Qur’an, wherein Allah (s.w.t.) Says: 

سُوۡرَةُ الحَشر

وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ وَلَا تَجۡعَلۡ فِى قُلُوبِنَا غِلاًّ۬ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ۬ رَّحِيمٌ (١٠) 

And those who came after them say, “Our Lord!  Forgive us, and our brethren who came before us into the faith and leave not in our hearts, rancour (or sense of injury) against those who have believed, Our Lord!  You are indeed Full of Kindness, Most Merciful." (Surah al-Hashr:10)” 

After saying this, he asked them to leave his presence. 

Even the Shi’ah books state that not only did Sayyidina ‘Ali (k.w.) expend much effort in dispersing the siege of Sayyidina ‘Utsman’s (r.a.) house, he also sent Sayyidina Hasan ibn ‘Ali (r.a.) and Sayyidina Husayn ibn ‘Ali (r.a.) to guard the gates, and sent water and provisions. 

We know from Hafizh ibn Katsir’s (r.a.) al-Bidayah wa an-Nihayah, that the siege continued from the end of Dzu al-Qa’idah until Friday, the 18^th of Dzu al-Hijjah.  The day before, Sayyidina ‘Utsman (r.a.) spoke to the Muhajirun and the Answar who were with him in the house.  They were about seven hundred, and included Sayyidina ‘Abdullah ibn ‘Umar (r.a.), Sayyidina ‘Abdullah ibn az-Zubayr (r.a.), Sayyidina Hasan (r.a.), and Sayyidina Husayn (r.a.), and Sayyidina Abu Hurayrah ‘Abd ar-Rahman ibn Sakhr ad-Dawsi (r.a.) and a group of his clients.  Even Marwan ibn al-Hakam was there.  If he had let them, they would have defended him.  However, he said, “I beg whoever owes me obedience to restrain his hands and to go home.” He said to his slaves, “Whoever sheathes his sword is free.” 

When Sayyidina ‘Utsman (r.a.) was martyred, Sayyidina ‘Ali (k.w.) went to him, and fell on him weeping.  He was so still with grief, some said that it seemed as he has joined Sayyidina ‘Utsman (r.a.) in death.  This account is also written in Shi’ah works such as Muruj adz-Dzahab wa Ma’adin al-Jawhar. 

It is in both Sunni and Shi’ah works that Sayyidina ‘Ali (k.w.) and his sons cursed the murderers of Sayyidina ‘Utsman (r.a.).  And the Ahl al-Bayt also prayed the swalah al-janazah over him. 

We know, for a fact, that Sayyidina ‘Ali (k.w.) named his son “‘Utsman” after Sayyidina ‘Utsman ibn ‘Affan (r.a.).  It was reported Sayyidina Abu Sa’id Sa’id ibn Malik al-Khazraji al-Khudri (r.a.), that he once saw a beautiful boy near Sayyidina ‘Ali (k.w.), and asked after him.  Sayyidina ‘Ali (k.w.) answered, “This is ‘Utsman ibn ‘Ali.  I named him after ‘Utsman ibn ‘Affan …” 

In continuing that tradition, Sayyidina Husayn (r.a.) also named one of his sons “‘Utsman”.  And Hadhrat ‘Utsman ibn ‘Aqil ibn Abi Thalib (r.a.) had a son named “‘Utsman’ as well. 

Sayyidina Husayn’s (r.a.) daughter, Sayyidah Sakinah (r.a.) was married to Hadhrat Zayd ibn ‘Umru ibn ‘Utsman (r.a.), the grandson of Sayyidina ‘Utsman ibn ‘Affan (r.a.). 

Sayyidina Hasan’s (r.a.) granddaughter, Sayyidah Umm Qasim bint Hasan ibn Hasan (r.a.), was married to Hadhrat Marwan ibn Aban ibn ‘Utsman (r.a.), another grandson of Sayyidina ‘Utsman (r.a.). 

Sayyidina Ja’far ibn Abi Thalib’s (r.a.), granddaughter, Hadhrat Umm Kultsum (r.a.) was married to Hadhrat Aban ibn ‘Utsman (r.a.). 

Sayyidina Abbas’ (r.a.) granddaughter, Hadhrat Lubabah bint ‘Ubaydullah (r.a.) was married to Hadhrat Walid ibn ‘Utbah, the grandson of Sayyidina Abu Sufyan (r.a.).  Sayyidina ‘Abbas (r.a.) and Sayyidina Abu Sufyan (r.a.) were friends from the beginning, before they converted to Islam.  When we dig further, we find that they were close and inter-related, as were most of the close companions of the Prophet (s.a.w.).