Abu Bakr al-Siddiq

Abu Bakr al-Siddiq `Atiq ibn Abi Quhafa, Shaykh al-Islam, `Abd Allah ibn `Uthman ibn `Amir al-Qurashi al-Taymi (d. 13), the Prophet’s intimate friend after Allah, exclusive companion at the Prophet’s Basin (hawd) and in the Cave, greatest supporter, closest confidant, first spiritual inheritor, first of the men who believed in him and the only one who did so unhesitatingly, first of his four Rightly-Guided successors, first of the ten promised Paradise, and first of the Prophet’s Community to enter Paradise.

Alone among the Companions, Abu Bakr repeatedly led the Community in prayer in the lifetime of the Prophet.[1] The latter used to call him by his patronyms of Abu Bakr and Ibn Abi Quhafa, and he named him with the attributes “The Most Truthful” (al-Siddîq) and “Allah’s Freedman From the Fire” (`Atîq Allâh min al-nâr).[2] When the Quraysh confronted the Prophet after the Night Journey, they turned to Abu Bakr and said: “Do you believe what he said, that he went last night to the Hallowed House and came back before morning?” He replied: “If he said it, then I believe him, yes, and I do believe him regarding what is farther than that. I believe the news of heaven he brings, whether in the space of a morning or in that of an evening journey.” Because of this Abu Bakr was named al-Siddîq: the Very Truthful, the One Who Never Lies.[3]

Among the Companions who narrated from him: Anas, `A’isha, Jabir, Abu Hurayra, the four `Abd Allahs (Ibn `Abbas, Ibn Mas`ud, Ibn `Umar, Ibn `Amr), `Abd Allah ibn al-Zubayr, `Umar, `Uthman, and `Ali. The latter is one of the narrators of the Prophet’s hadith cited by Abu Bakr: “We [Prophets] do not leave anything as inheritance. What we leave behind is charity (sadaqa).”[4]

`Umar said: “Abu Bakr’s faith outweighs the faith of the entire Umma.”[5] This is confirmed by the following Hadith: The Prophet asked: “Did any of you see anything in his dream?” A man said to the Prophet: “O Messenger of Allah, I saw in my dream as if a balance came down from the heaven in which you were weighed against Abu Bakr and outweighed him, then Abu Bakr was weighed against `Umar and outweighed him, then `Umar was weighed against `Uthman and outweighed him, then the balance was raised up.” This displeased the Prophet who said: “Successorship of prophethood (khilâfa nubuwwa)! Then Allah shall give kingship to whomever He will.”[6] `Umar also said: “The best of this Community after its Prophet is Abu Bakr.”[7] `Ali named him and `Umar the Shaykh al-Islam of the Community[8] and said: “The best of this Community after its Prophet are Abu Bakr and `Umar,”[9] “The most courageous of people is Abu Bakr,”[10] and “The greatest in reward among people for the volumes of the Qur’an is Abu Bakr, for he was the first of those who gathered the Qur’an between two covers.”[11] He was also the first to name it mushaf.

Abu Bakr’s high rank is indicated, among other signs, by the fact that to deny his Companionship to the Prophet entails disbelief (kufr), unlike the denial of the Companionship of `Umar, `Uthman, and `Ali to the Prophet.[12] This is due to the mention of this companionship in the verse: “The second of two when the two were in the cave, and he said unto his companion: Grieve not” (9:40) which refers, by Consensus, to the Prophet and Abu Bakr. Allah further praised him above the rest by saying: “Those who spent and fought before the victory are not upon a level (with the rest of you).” (57:10)

The Prophet confirmed his high rank in many of his sayings, among them:

· “Allah gave one of His servants a choice between this world and what He has with Him, and that servant chose what Allah has with Him.” Abu Bakr wept profusely and we wondered why he wept, since the Prophet had told of a servant that was given a choice. The Prophet himself was that servant, as Abu Bakr later told us. The Prophet continued: “Among those most dedicated to me in his companionship and property is Abu Bakr. If I were to take an intimate friend other than my Lord, I would take Abu Bakr. But what binds us is the brotherhood of Islam and its love. Let no door [of the Prophet’s mosque] remain open except Abu Bakr’s.”[13]

· “I am excused, before each of my friends, of any intimate friendship with anyone. But if I were to take an intimate friend, I would take Ibn Abi Quhafa as my intimate friend. Verily, your Companion is the intimate friend of Allah!” [14]

· “You [Abu Bakr] are my companion at the Basin and my companion in the Cave.”[15]

· “Call Abu Bakr and his son so that I will put something down in writing, for I fear lest someone ambitious forward a claim, and Allah and the believers refuse anyone other than Abu Bakr.”[16]

· `Amr ibn al-`As asked: “O Messenger of Allah, who is the most beloved of all men to you?” He replied: “Abu Bakr.”[17]

· “It is impermissible for a people among whom is Abu Bakr, to be led by other than him.”[18]

· “Take for your leaders those who come after me: Abu Bakr and `Umar.”[19]

· “O`Ali! Abu Bakr and `Umar are the leaders of the mature inhabitants of Paradise and its youth among the first and the last, except for Prophets and Messengers.”[20]

· “The sun never rose nor set over anyone better than Abu Bakr.”[21]

· “The Prophet used to hold nightly conversations with Abu Bakr in the latter’s house, discussing the affairs of Muslims, and I [`Umar] was present with them.”[22]

· `Umar was angered by Abu Bakr one day and left him in anger. Abu Bakr followed after him, asking his forgiveness, but `Umar refused and shut his door in his face. Abu Bakr then went to the Prophet and took hold of his garment until his knee showed. The Prophet said: “Your companion has been arguing!” Abu Bakr greeted him and said: “There was a dispute between me and `Umar, then I felt remorse and asked him to forgive me but he would not, so I came to you.” The Prophet said, repeating three times: “Allah forgives you, O Abu Bakr! Allah forgives you, O Abu Bakr! Allah forgives you, O Abu Bakr!” Then `Umar felt remorse and went asking for Abu Bakr at his house without finding him. He came to the Prophet and greeted him, but the Prophet’s face changed with displeasure. Seeing this, Abu Bakr sat up on his knees in fear before the Prophet, saying twice: “O Messenger of Allah! I am the one who trangressed. O Messenger of Allah! I am the one who transgressed.” The Prophet said to the people: “Allah sent me to you and you all said: ‘You are lying!’ But Abu Bakr said: ‘He said the truth.’ Abu Bakr gave me solace with his person and property. Will you leave my companion alone once and for all? Will you leave my companion alone once and for all?!” After this Abu Bakr was never harmed again.[23]

· “Jibril came to me, took me by the hand, and showed me the gate through which my Community shall enter Paradise.” Abu Bakr said: “Would that I were with you to see it!” The Prophet said: “Did you not know? You will be the first of all my Community to enter it.”[24]

Al-Suyuti relates through Ibn Sa`d’s report from `A’isha her description of Abu Bakr: “He was a man with fair skin, thin, emaciated, with a sparse beard, a slightly hunched frame, sunken eyes and protruding forehead, and the bases of his fingers were hairless.”[25] He was the foremost genealogist of the Quraysh and the best of them at interpreting dreams after the Prophet according to Ibn Sirin. `A’isha related that both he and `Uthman had relinquished drinking wine even in the Time of Ignorance. His caliphate lasted two years and three months in which he opened up the lands of Syria and Iraq for the Muslims, suppressed apostasy among the Arab tribes, fought the pseudo-Prophets al-Aswad al-`Ansi, Tulayha al-Asadi who recanted and declared his prophethood in Najd,[26] and Musaylima the Liar who was killed in the devastating battle of al-Yamama.

Imam al-Nawawi pointed out that Abu Bakr’s genealogical tree alone regroups four successive generations of Companions of the Prophet: his father Abu Quhafa, himself, his daughter Asma’, and her son `Abd Allah, in addition to Abu Bakr’s son `Abd al-Rahman and his grandson Abu `Atiq. Nawawi states that only one hundred and forty-two hadiths of the Prophet are narrated from Abu Bakr.[27] He comments: “The reason for this scarcity, despite the seniority of his companionship to the Prophet, is that his death pre-dated the dissemination of hadiths and the endeavor of the Followers to hear, gather, and preserve them.” Among Abu Bakr’s sayings: “Whoever fights his ego for Allah’s sake, Allah will protect Him against what He hates.”[28]

Main sources: Al-Nawawi, Tahdhib al-Asma’ wa al-Lughat 2:181-182; Abu Nu`aym, Hilya al-Awliya’ 1:62-72 #1; al-Dhahabi, Siyar A`lam al-Nubala’ 1-2:467-508 #2.

`Umar ibn al-Khattab

`Umar ibn al-Khattab ibn Nufayl ibn `Abd al-`Uzza ibn Rayyah, Shaykh al-Islam, Amir al-Mu’minin, Abu Hafs al-Qurashi al-`Adawi al-Faruq (d. 23). Among the Companions who narrated from him: `Ali, Ibn Mas`ud, Ibn `Abbas, Abu Hurayra, and especially his son Ibn `Umar upon whose narrations Malik relied in his Muwatta’. He was described as fair-skinned with some reddishness, tall with a large build, fast-paced, and a skilled fighter and horseman. He embraced Islam after having fought it, in the year 6 of the Prophethood, at age twenty-seven. This was the result of the Prophet’s explicit supplication: “O Allah! Strengthen Islam with `Umar ibn al-Khattab.”[29] In his time Islam entered Egypt, Syria, Sijistan, Persia, and other regions. He died a martyr, stabbed in the back while at prayer by a Zoroastrian slave, at sixty-six years of age.

`Umar al-Faruq was second only to Abu Bakr al-Siddiq in closeness to and approval from the Prophet. The latter said: “I have two ministers from the inhabitants of the heaven and two ministers from the inhabitants of the earth. The former are Jibril and Mika’il, and the latter are Abu Bakr and `Umar.”[30] He said of the latter: “These two are [my] hearing and eyesight”[31] and instructed the Companions: “Follow those that come after me: Abu Bakr and `Umar.”[32]

`Umar was given the gift of true inspiration which is the characteristic of Allah’s Friends named kashf or “unveiling.” The Prophet said: “In the nations long before you were people who were spoken to [by the angels] although they were not prophets. If there is anyone of them in my Community, truly it is `Umar ibn al-Khattab.”[33] This narration is elucidated by the two narrations whereby “Allah has engraved truth on the tongue of `Umar and his heart”[34] and “If there were a Prophet after me verily it would be `Umar.”[35] Al-Tirmidhi said that according to Ibn `Uyayna “spoken to” (muhaddathûn) means “made to understand” (mufahhamûn), while in his narration Muslim added: “Ibn Wahb explained ‘spoken to’ as ‘inspired’ (mulham).” This is the majority’s opinion according to Ibn Hajar who said: “‘Spoken to’ means ‘by the angels’.”[36] Al-Nawawi and Ibn Hajar said respectively in Sharh Sahih Muslim and Fath al-Bari:

The scholars have differed concerning “spoken to.” Ibn Wahb said it meant “inspired” (mulham). It was said also: “Those who are right, and when they give an opinion it is as if they were spoken to, and then they give their opinion. It was said also: “The angels speak to them...” Bukhari said: “Truth comes from their tongues.” This hadith contains a confirmation of the miracles of the saints (karâmât al-awliya).[37]

The one among [Muslims] who is “spoken to,” if his existence is ascertained, what befalls him is not used as basis for a legal judgment, rather he is obliged to evaluate it with the Qur’an, and if it conforms to it or to the Sunna, he acts upon it, otherwise he leaves it.[38]

A claim was raised that since the hadith states “If there is anyone in my Umma, it is `Umar,” it must follow that at most the number of such inspired people is at most one, namely `Umar. Ibn Hajar replied to this with the reminder that it is wrong to think that other Communities had many but this Community only one. Thus what is meant by the hadith is the perfection of the quality of ilhâm û inspiration û in `Umar, not its lack in other Muslims, and Allah knows best.

`Umar also had the unique distinction of having his views confirmed by the revelation in the Holy Qur’an: He said three things which were confirmed by subsequent revelations:

I concurred with my Lord in three matters: I said to the Prophet: “O Messenger of Allah! Why do we not pray behind Ibrahim’s Station?” Whereupon was revealed the verse: “. . . Take as your place of worship the place where Ibrahim stood (to pray). . .” (2:125); I said: “O Messenger of Allah! You should order your wives to cover because both the chaste and the wicked go in to see them,” whereupon was revealed the verse: “... And when you ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. . .” (33:53) Then the Prophet’s wives banded together in their jealousy over him, so I said to them: “It may happen that his Lord, if he divorce you, will give him instead wives better than you, [submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids].” (67:5) Whereupon was revealed that verse.[39]

He was unique in his power of separating truth from falsehood and the Prophet conferred on him the title of al-Fârûq, saying: “In truth, the devil certainly parts ways with (layafruqu min) `Umar.”[40] He memorized Sura al-Baqara in twelve years, and when he had learned it completely he slaughtered a camel.[41] Imam Malik stated that on his suggestion the words “I testify that Muhammad is the messenger of Allah” were added to the adhân, and likewise the words “Prayer is better than Sleep” to the adhân for the dawn prayer. However, the more correct report is that it is Bilal who first inserted the latter formula in the call to the dawn prayer and the Prophet retained it.[42]

`Umar ibn al-Khattab was the first Muslim ruler to establish a Public Treasury; the first Muslim ruler to levy a customs duty named `ushr; the first Muslim ruler to organize a census; the first Muslim ruler to strike coins; the first Muslim ruler to organize a system of canals for irrigation; and the first Muslim ruler to formally organize provinces, cities, and districts. He established the system of guest-houses and rest-houses on major routes to and from major cities. He established schools throughout the land and allocated liberal salaries for teachers. He was the first to prohibit mut`a or temporary marriage, according to the Prophet’s earlier prohibition. He was the first to place the law of inheritance on a firm basis. He was the first to establish trusts, and the first ruler in history to separate the judiciary from the executive.

He took pains to provide effective and speedy justice for the people. He set up an effective system of judicial administration under which justice was administered according to the principles of Islam. Qadis or judges were appointed at all administrative levels for the administration of justice and were chosen for their integrity and learning in Islamic law. High salaries were paid to them and they were appointed from the among the wealthy and those of high social standing so as not to be influenced by the social position of any litigants. The qadis were not allowed to engage in trade.

From time to time, `Umar used to issue firmans or edicts laying down the principles for the administration of justice. One of his firmans read:

Glory to Allah! Verily Justice is an important obligation to Allah and to man. You have been charged with this responsibility. Discharge this responsibility so that you may win the approbation of Allah and the good will of the people. Treat the people equally in your presence, and in your decisions, so that the weak despair not of justice, and the high-placed harbor no hope of favoritism. The onus of proof lies on the plaintiff, while the party who denies must do so on oath. Compromise is permissible, provided that it does not turn the unlawful into something lawful, and the lawful into something unlawful. Let nothing prevent you from changing your previous decision if after consideration you feel that the previous decision was incorrect. When you are in doubt about a question and find nothing concerning it in the Qur’an or the Sunna of the Prophet, ponder the question over and over again. Ponder over the precedents and analogous cases, and then decide by analogy. A term should be fixed for the person who wants to produce witnesses. If he proves his case, discharge for him his right. Otherwise the suit should be dismissed. All Muslims are trustworthy, except those who have been punished with flogging, those who have borne false witness, or those of doubtful integrity.

One day Abu Musa al-Ash`ari, the governor of Basra at the time, wrote to `Umar complaining that the ordinances, instructions, and letters from the Caliph were undated and therefore gave rise to problems linked to the sequence of their implementation. Because of this and other similar problems of undatedness, `Umar convened an assembly of scholars and advisors to consider the question of calendar reforms. The deliberations of this assembly resulted in the combined opinion that Muslims should have a calendar of their own. The point that was next considered was from when should the new Muslim calendar era begin. Some suggested that the era should begin from the birth of the Prophet while others suggested that it should begin from the time of his death. `Ali suggested that the era should begin from the date the Muslims migrated from Mecca to Madina, and this was agreed upon. The next question considered was the month from which the new era should start. Some suggested that it should start from the month of Rabi` al-Awwal, some from Rajab, others from Ramadan, others from Dhu al-Hijja. `Uthman suggested that the new era should start from the month of Muharram because that was the first month in the Arabic calendar of that time. This was agreed upon. Since the Migration had taken place in the month of Rabi` al-Awwal, two months and eight days after the first of Muharram that year, the date was pushed back by two months and eight days, and the new Hijri calendar began with the first day of Muharram in the year of the Migration rather than from the actual date of the Migration.

`Umar was the first Muslim ruler to levy `ushr, the Customs or Import Duty. It was levied on the goods of the traders of other countries who chose to trade in the Muslim dominions, at up to 10% of the goods imported and on a reciprocal basis. `Ushr was levied in a way to avoid hardships, and only on merchandise meant for sale, not goods imported for consumption or for personal use. Goods valued at two hundred dirhams or less were not subject to `ushr. Instructions were issued to the officials that no personal luggage was to be searched, and `ushr was applied only to goods that were declared as being for the purpose of trade. The rate varied for Muslim and non-Muslim citizens of the Muslim dominions. If the former imported goods for the purpose of trade, they paid a lower rate of `ushr: 2╜%, that is, the same rate as for zakât. Hence, this was regarded as part of the zakât and not as a separate tax. Dhimmis or non-Muslim citizens of the Muslim dominions who imported goods for the purpose of trade paid a `ushr of 5%. In order to avoid double taxation, it was established that if the `ushr had been paid once on imported goods, and then these goods were subsequently taken abroad and then brought back into the Muslim dominions within the same year, no additional `ushr was to be levied on such re-imported goods.

Some among `Umar’s innovations mentioned in Abu Hilal al-`Askari’s Kitab al-Awa’il (“Book of Firsts”) and Tabari’s Tarikh:

1. Establishment of Bayt al-mâl or public treasury.

2. Establishment of courts of justice and appointment of judges.

3. The determination of the Hijra calendar which continues to this day.

4. Assumption of the title of Amîr al-Mu’minîn.

5. Organization of the War Department.

6. Putting army reserves on the payroll.

7. Establishment of the Land Revenue Department.

8. Survey and assessment of lands.

9. Census.

10. Building of Canals.

11. Founding of the cities of Kufa, Basra, al-Jazira, Fustat, and Musal.

12. Division of conquered countries into provinces.

13. Imposition of customs duties.

14. Taxation of the produce of the sea and appointment of officials for its collection.

15. Permission to traders of foreign lands to trade in the country.

16. Organization of jails.

17. Use of the whip.

18. Making rounds at night to inquire into the condition of the people.

19. Organization of the Police Department.

20. Establishment of military barracks at strategic points.

21. Distinction of pedigree and non-pedigree horses.

22. Employment of secret reports and emissaries.

23. Rest-houses on the way from Mecca to Madina for the comfort of travellers.

24. Provision for the care and bringing up of foundlings.

25. Organization of guest-houses in different cities.

26. The ruling that Arabs, whether Muslims or non-Muslims, could not be made slaves.

27. Stipends for the poor among the Jews and the Christians.

28. Establishment of schools.

29. Stipends for school teachers and public lecturers.

30. Persuading Abu Bakr to collect the Qur’an and execution of the work under his own care.

31. Formulation of the principle of qiyâs or judicial analogy.

32. More exact division of inheritance.

33. Insertion of the formula “Prayer is better that sleep” in the call to the dawn prayer. However, as stated before, the more correct report is that it is Bilal who first inserted the formula in the call to the dawn prayer and the Prophet retained it.[43]

34. Ordaining the holding of tarawih prayers in congregation.

35. Three divorces pronounced at one session declared binding

36. Provision of the punishment for drunkenness with eighty stripes

37. Levy of zakât on horses of merchandise

38. Levy of zakât on the Christians of Bani Taghlab in lieu of jizya

39. Method of rnaking trusts

40. Consensus of opinion on four takbîrs in funeral prayers

41. Organization of sermons in mosques

42. Giving salaries to imams and mu’adhdhins.

43. Provision of light in mosques at night

44. Provision of punishment for writing satires and lampoons

45. Probibition of the mention of women’s names in lyric poems although the custom was very ancient in Arabia.

`Abd Allah ibn `Isa ibn Abi Layla related: “There were two dark lines in `Umar’s face marked by tears.” Al-Hasan al-Basri and Hisham ibn al-Hasan narrated that `Umar sometimes lost consciousness after reciting a verse from the Qur’an, whereupon he would be taken ill and visited for days.[44] Among `Umar’s sayings:

· “O Allah! Grant me to die a martyr, and make my death be in your Prophet’s country.”[45]

· “Take account of yourselves before your are brought to account.”[46]

· Anas said: “I heard `Umar say as he was alone behind a wall: ‘By Allah! You shall certainly fear Allah, O son of al-Khattab, or He will punish you!”[47]

· Jabir said that he heard `Umar ibn al-Khattab say on the pulpit when he married Umm Kulthum, the daughter of `Ali and Fatima: “Do not disparage me [for marrying a young girl], for I heard the Prophet say: ‘On the Judgment Day every means will be cut off and every lineage severed except my lineage.’”[48] He desired to place himself in the Prophet’s lineage through this marriage due to the precedence of Ahl al-Bayt in the Prophet’s intercession. Umm Kulthum bore him two children, Zayd and Ruqayya.

· From `Amir ibn Rabi`a: “I saw `Umar pick up a straw from the ground and say: ‘Would that I were this straw! Would that I were nothing! Would that my mother never bore me!’”[49]

· From `Ubayd Allah ibn `Umar ibn Hafs: `Umar was see carrying a slaughtered animal on his back. He was asked why, and he replied: “I was infatuated with myself and wanted to humble myself.”[50] Al-Hasan narrated: “`Umar gave a sermon when he was Caliph wearing a waist-wrap patched in twelve places.”[51]

· As `Umar’s head lay in Ibn `Umar’s lap after his stabbing he said to him: “Lay my cheek on the ground.” Then he said: “Woe to me, my mother’s woe to me if my Lord does not grant me mercy!”[52] The next morning al-Miswar woke him for the dawn prayer. `Umar rose saying: “Yes, and there is no part in Islam for whoever leaves prayer.” He prayed bleeding from his wounds.[53]

· From Malik al-Dar: The people suffered a drought in `Umar’s khilafa, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah! Ask for rain for your Community, for verily they have but perished.” After this the Prophet appeared to him in a dream and told him: “Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: Be clever!” The man went and told `Umar. The latter said: “My Lord! I spare no effort except in what escapes my power.”[54]

· From Mujahid: “We found that the goodness of our lives was patience.”[55]

· From `Urwa ibn al-Zubayr: “Know that greed is poverty and despair sufficiency. When a man despairs of something, he does without it.”

· From al-Sha`bi: “By Allah! My heart has softened for Allah’s sake until it became softer than butter, and it has hardened for Allah’s sake until it became harder than stone.”

· From `Awn ibn `Abd Allah ibn `Utba: “Sit with the Oft-Repentent (al-tawwâbîn), for they are the softest-hearted of people.”

From Aslam, `Umar’s freedman: “Be the vessels of the Book and the well-springs of the Science, and ask Allah for your sustenance day by day.”

· From Abu `Uthman al-Nahdi: “Winter is the treasure of devotees.”

· From Dawud ibn `Ali: “If a sheep dies on the shore of the Euphrates I fear lest Allah ask me to account for it on the Day of Resurrection.”

· From Yahya ibn Abi Kathir: “If it were announced from the heaven: ‘O people! You are all entering Paradise except one,’ I would fear to be he; and if it were announced: ‘O people! You are all entering the Fire except one,’ I would hope to be he.”

· From al-Aswad ibn Hilal al-Muharibi: When `Umar was made Caliph he stood on the pulpit and said: “O people! I am going to invoke Allah, therefore say âmîn. O Allah! I am coarse, so make me soft, and I am stingy, so make me generous, and I am weak, so make me strong.”

· From `Abd Allah ibn `Umar: “[After `Umar’s death] I saw a palace in my sleep, and was told it belonged to `Umar ibn al-Khattab. Then I saw him come out of it, wearing a cover as if he had just bathed. I said: ‘How did you fare?’ He said: ‘Well, although I would have fallen from my place if I had not found a forgiving Lord.’ Then he asked: ‘How long since I have left you?’ I said: ‘Twelve years.’ He said: ‘I only just finished rendering account.’”

`Umar was the closed door between the Prophet’s Community and the onset of dissension. His death is one of the earliest signs of the Hour. One day he asked Hudhayfa about the “dissension that shall surge like the waves of the sea” according to the Prophet’s own terms. Hudhayfa answered: “You need not worry about it, for between you and it there is a gate closed shut.” `Umar said: “Will the gate be opened or broken?” Hudhayfa said: “Broken!” `Umar replied: “That is more appropriate than that it be let open.” The narrator [Abu Wa’il] said: “We feared to ask Hudhayfa who was that gate, so we sent Masruq to ask him and he said: That gate was `Umar.”[56]

Main sources: Abu Nu`aym, Hilya al-Awliya’ 1:73-92; al-Dhahabi, Siyar A`lam al-Nubala’ 1/2:509-565 #3; Shibli Nu`mani, `Umar The Great 2:336-338.

`Uthman ibn `Affan

`Uthman ibn `Affan ibn Abi al-`As ibn Umayya ibn `Abd Shams, Abu `Amr, Abu `Abd Allah, Abu Layla al-Qurashi al-Umawi (d. 35), the Prophet’s Friend, Amîr al-Mu’minîn, the third of the four Rightly-Guided Successors of the Prophet and third of the Ten promised Paradise. He is named Dhu al-Nûrayn or “Possessing Two Lights,” a reference to his marriage with two daughters of the Prophet, Ruqayya then Umm Kulthum. He is among those who emigrated twice: once to Abyssinia, and again to Madina. He gathered together the Qur’an which he had read in its entirety before the Prophet. During his tenure as Caliph, Armenia, Caucasia, Khurasan, Kirman, Sijistan, Cyprus, and much of North Africa were added to the dominions of Islam. He related 146 hadiths from the Prophet. Among the Companions who narrated from him in the Nine Books are Anas, Abu Hurayra, Jundub, `Abd Allah ibn al-Zubayr, `Abd Allah ibn `Abbas, `Abd Allah ibn `Umar. A host of prominent Followers narrated from him, among them al-Zuhri, Ibn al-Musayyib, al-Dahhak, and `Alqama.

`Uthman was extremely wealthy and generous. When he heard the Prophet say: “Whoever equips the army of al-`Usra,[57] Paradise is for him,” he brought the Prophet a thousand gold dinars which he poured into his lap. The Prophet picked them up with his hand and said repeatedly: “Nothing shall harm `Uthman after what he did today.”[58] It is also narrated that equipped the army of al-`Usra with seven hundred ounces of gold,[59] or seven hundred and fifty camels and fifty horses.[60]

The Prophet said: “The most compassionate of my Community towards my Community is Abu Bakr; the staunchest in Allah’s Religion is `Umar; and the most truthful in his modesty is `Uthman.”[61] The pebbles were heard by Abu Dharr glorifying Allah in the hands of the Prophet, Abu Bakr, `Umar, and `Uthman.[62] The Prophet particularly praised `Uthman for his modesty and said: “Shall I not feel bashful before a man when even the angels feel bashful before him?”[63]

He was humble and was seen at the time of his caliphate sleeping alone in the mosque, wrapped in a blanket with no one around him, and riding on a mule with his son Na’il behind him.

It is related through several sound chains that `Uthman recited the Qur’an in a single rak`a. Ibrahim ibn Rustum al-Marwazi said: “Four are the Imams that recited the entire Qur’an in a single rak`a: `Uthman ibn `Affan, Tamim al-Dari, Sa`id ibn Jubayr, and Abu Hanifa.”[64] Ibn al-Mubarak also narrated that `Uthman used to fast all year round. `Ali ibn Abi Talib said: “`Uthman was one of those who were ‘mindful of their duty and [did] good works, and again [were] mindful of [their] duty, and [believed], and once again [were] mindful of their duty, and did right. Allah loves those who do good.’ (5:93)”[65] Ibn `Umar said that `Uthman was meant by the verse “Is he who pays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord. . .” (39:9).[66]

Anas narrated: When Hudhayfa campaigned with the people of Iraq and al-Sham in Armenia, the Muslims contended with regard to the Qur’an in a reprehensible manner. Hudhayfa came to `Uthman and told him: “O Commander of the Believers, rescue this Community before they differ in the Qur’an the way Christians and Jews differed in the Books.” `Uthman was alarmed at this and sent word to Hafsa the Mother of the Believers: “Send me all the volumes in which the Qur’an has been written down.” When she did, `Uthman ordered Zayd ibn Thabit, Sa`id ibn al-`As, `Abd Allah ibn al-Zubayr, and `Abd Al-Rahman ibn al-Harith ibn Hisham to copy them into volumes. He said: “If you all differ with Zayd concerning the Arabic, then write it in the dialect of Quraysh, for truly the Qur’an was only revealed in their dialect.”[67] There is Consensus around the integral contents of `Uthman’s volume.[68] This means that one who denies or questions it in whole or in part has left Islam.

`Uthman was neither tall nor short, extremely handsome, brunet, large-jointed, wide-shouldered, with a large beard which he dyed yellow and long hair which reached to his shoulders, and gold-braced teeth. `Abd Allah ibn Hazm said: “I saw `Uthman, and I never saw man nor woman handsomer of face than him.”

The plot to kill `Uthman marked the onset of Dissension (fitna) in the Community. Together with deadly division, the great sign of this Dissension was the beginning of falsehood. The timing of the spread of falsehood was foretold by the Prophet in the hadith: “I entrust to you the well-being of my Companions, and that of those that come after them. Then falsehood will spread.”[69] To counter this, the sciences of hadith and hadith criticism were innovated within the half-century which followed `Uthman’s death in order to sift true Prophetic and Companion-reports from false ones. This was done by verifying the authenticity of transmission chains (isnâds) embodied in the honesty and competence of transmitters, and by examining the conditions and contents of transmission in their minutest historical, linguistic, and doctrinal details. Ibn Sirin (d. 110) said: “We used to accept as true what we heard, then lies spread and we began to say: Name your transmitters.”[70] Confirming this is al-Hasan al-Basri’s (d. 110) reaction to someone who requested his isnâd: “O man! I neither lie nor was ever called a liar!”[71] Later scholars such as Ibn al-Mubarak (d. 181) declared: “Isnâd is an integral part of the Religion, otherwise anyone can say anything.”[72]

The principle of authentication was founded by the Prophet himself and used by the Companions. This is proved by the Prophet’s questioning of the man who said he had seen the new moon of Ramadan: “Do you bear witness that there is no God except Allah and that Muhammad is the Messenger of Allah?” When he replied in the affirmative, the Prophet accepted his news.[73] Similarly, Ibn `Abbas said: “If a trustworthy source tells us of a fatwa by `Ali, we do not seek any further concerning it.”[74] This shows that they already distinguished between true and dubious sources. Furthermore, all the Companions are considered trustworthy sources according to Allah’s saying: “You are the best community that has been raised up for mankind” (3:110) and several other verses and hadiths to that effect. This evidence was listed by al-Khatib in al-Kifaya and Ibn Hajar in al-Isaba.[75]

The Prophet spoke of `Uthman’s forthcoming martyrdom on numerous occasions:

· “Give him [`Uthman] the tidings of Paradise after a trial that shall befall him.”[76]

· “A dissension shall surge like so many bull’s horns. At that time, he [indicating a man wearing a veil] and whoever is with him are on the side of right.” Ka`b ibn Murra al-Bahzi then ran to the man, lifted his veil, and turned him towards the Prophet saying: “Him, O Messenger of Allah?” The Prophet said yes. It was `Uthman ibn `Affan.[77]

· `Uthman said: “The Prophet took a covenant from me [not to fight at the time of my martyrdom] and I shall fulfill it.”[78]

· “O `Uthman! It may be that Allah shall vest you with a shirt. If they demand that you remove it, do not remove it.”[79]

Ibn `Umar said: “As `Uthman was delivering a sermon, Jahjah al-Ghafari walked up to him, snatched his stick, and broke it on his knee. A shard of wood entered his thigh and it got gangrened and was amputated. Then he died within the year.[80] Al-Qadi `Iyad relates in his book al-Shifa’, chapter entitled “Esteem for the things and places connected with the Prophet,” that this staff had belonged to the Prophet.

`Abd Allah ibn Salam said to the Egyptians at the time they were besieging the Commander of the Believers `Uthman ibn `Affan: “Never did Allah’s sword not remain sheathed from harming you since the Prophet came to it until this very day.”[81] Yazid ibn Abi Habib said: “I have heard that most of those that rode to kill `Uthman were later seized by demonic possession.” Al-Dhahabi mentioned that `Ali had pronounced a curse on `Uthman’s killers. One of the reasons for the climate of hatred stirred up against the Caliph was the grievance of some parties from Egypt and Iraq that `Uthman was favoring his relatives among the Banu Umayya with public offices and demanded that he remove them (false claim).

A group of three thousands Egyptians and Iraqis came to complain to `Uthman about the Egyptian governor Ibn Abi Sarh’s tyranny and the Iraqi one, so `Uthman said: “Chose someone to govern you.” They chose Muhammad ibn Abi Bakr, so `Uthman wrote credentials for him and they returned. On their way back, at three days’ distace from Madina, they falsely claimed that a black slave caught up with them with the news that he carried orders from `Uthman to the governor of Egypt. They searched him and found a message from `Uthman to Ibn Abi Sarh ordering the death of Muhammad ibn Abi Bakr and some of his friends. They returned to Madina and besieged `Uthman. The latter acknowledged that the camel, the slave, and the seal on the letter belonged to him, but he swore that he had never written nor ordered the letter to be written. They falsely claimed that the letter had been hand-written by Marwan ibn al-Hakam. `Uthman was besieged for twenty-two days during which he refused both to give up Marwan and to resign. He was killed on the last day of Dhu al-Hijja, on the day of Jum`a, by several men who had crept into his house.

Ibn `Umar related from `Uthman that the previous night the latter had seen the Prophet in his dream telling him: “Be strong! Verily you shall break your fast with us tomorrow night.” When his assailants came in they found him reading the Qur’an. `Uthman was first stabbed in the head with an arrow-head, then a man placed the point of his sword against his belly, whereupon his wife Na’ila tried to prevent him with her hand, losing several fingers. Then `Uthman and Na’ila’s servant were killed as the latter fought back. She ran out of the house screaming for help and the killers dispersed. It is narrated that `Uthman was killed as he was reading the verse “And Allah will suffice you for defense against them. He is the Hearer, the Knower.” (2:137) Several reports state that at the time of `Uthman’s siege and death Zayd ibn Thabit had marshalled three hundred Ansâr in his defense together with Abu Hurayra, Ibn `Umar, al-Hasan, al-Husayn, `Abd Allah ibn al-Zubayr, but `Uthman forbade all of them to fight.

Among `Uthman’s sayings:

· “If I were between Paradise and the Fire, unsure where I will be sent, I would choose to be turned into ash before finding out where I was bound.”

· “I swear by Allah that I never committed fornication in the Time of Ignorance nor in Islam. Islam only increased me in modesty.”

· His servant Hani’ narrated: “Whenever `Uthman stood before a grave he wept until his beard was wet. He was asked: ‘You have seen battle and death without a tear, and you cry for this?’ He said: ‘The grave is the first abode of the hereafter. Whoever is saved from it, what follows is easier; whoever is not saved from it, what follows is harder. The Prophet said: “I have not seen anything more frightful than the punishment in the grave.”’”[82] `Uthman also related from the Prophet that whenever the latter finished burying someone, he would stand by the grave and say: “All of you, ask Allah to forgive your brother and make him steadfast, for he is now being questioned.”[83]

The Prophet said: “More men will enter Paradise through the intercession of a certain man than there are people in the tribes of Rabi`a and Mudar.” The elders considered that this was `Uthman ibn `Affan.[84]

Main sources: Abu Nu`aym, Hilya al-Awliya’ 1:92-100 #3; al-Dhahabi, Siyar A`lam al-Nubala’ 1/2: 566-614 #4.

The Rightly-Guided Caliphs & The Four Imams

Contents

Abu Bakr al-Siddiq

`Umar ibn al-Khattab

`Uthman ibn `Affan

`Ali ibn Abi Talib