بَابُ مَنَاقِبِ عُثْمَانَؓThe Virtues of Uthman (RA)

¹ His statement “exposing his thighs or shins”: An-Nawawi said: The Malikis and others who say the thigh is not part of the awrah cite this, but it is not conclusive, as the narrator was uncertain whether it was the shins or thighs, so it does not confirm the permissibility of exposing the thigh. I say: It is possible the exposure of the thigh refers to uncovering it from the shirt, not the waistcloth, as Aishah’s words suggest. His statement “adjusted his clothes” means after not adjusting them. This hints that he did not expose the limbs themselves but the clothes over them, hence she did not say “covered his thigh,” resolving the issue and negating the inference. Allah knows best. (As stated in Al-Mirqat)

² His statement “when he left”: meaning Uthman and those with him, or implying when the people left. His statement “you did not stir”: with tashdid on the shin, meaning you did not move for him. (As stated in Al-Mirqat)

³ His statement “Should I not be shy”: An-Nawawi said: This clearly indicates Uthman’s virtue and that shyness is a beautiful angelic trait. Al-Muzhir said: It shows respect for Uthman in the Prophet’s view, but it does not diminish Abu Bakr and Umar’s status or suggest less attention to them, as perfect love dispels formality, as they say: “When familiarity is established, formality ceases.” I say: Thus, the Hadith indicates their virtue, but since it primarily highlights Uthman’s reverence, it is placed in his virtues chapter. (As stated in Al-Mirqat)

⁴ His statement “I feared that if I permitted him”: meaning if I permitted him in that state, I feared his shyness upon seeing me thus would prevent him from stating his need due to his great etiquette and abundant modesty. (As stated in Al-Mirqat)

¹ His statement “my companion, meaning in Paradise, Uthman”: is the predicate of the subject, an explanatory parenthetical from Talhah or another, clarifying the context of companionship. More likely, it is in Talhah’s words, broadly encompassing this world and the Hereafter as a fitting reward. This does not negate others being his companions, as narrated from Ibn Mas’ud by At-Tabarani: “Every prophet has special companions, and my special companions are Abu Bakr and Umar.” It indicates every prophet has a companion, and he has companions, with no contradiction in combining them. Specifying Uthman hints at his great status and high rank. (As stated in Al-Mirqat)

² His statement “This Hadith is gharib”: gharib does not negate authenticity. Hence, he said: “Its chain is not strong, and it is disconnected,” meaning two consecutive narrators are missing, or one, or more non-consecutively. Thus, the Hadith is weak but considered strong in virtues. (As stated in Al-Mirqat)

¹ His statement “Army of Hardship”: refers to the expedition of Tabuk, called so due to intense heat, drought, and scarcity of provisions, water, and mounts, making departure difficult. His statement “with their saddles” means with their covers and “packs” means their saddles. His statement “a hundred camels” means distinct from the previous hundred, not combined, as might be assumed. His statement “three hundred camels” totals six hundred, with more to come. (As stated in Al-Mirqat)

² His statement “No harm on Uthman”: “no” negates, meaning “there is no” harm on him, nor does what he does for his entire life after this good deed affect him. It means it atones for past sins and future faults, as stated regarding the reward of congregational prayer. It hints at glad tidings of a good end. Al-Muzhir said: It means he need not perform supererogatory acts after this, only obligations, as this good deed suffices for all supererogatory acts. (As stated in Al-Mirqat)

¹ His statement “Uthman came to the Prophet (ﷺ) with a thousand dinars”: In Al-Mirqat, it is said: The differences in narrations may suggest contradiction, but reconciliation is possible. Uthman provided six hundred camels with their saddles and packs, as per the previous Hadith, then brought a thousand dinars for the travelers’ provisions. When that was insufficient, he added more camels and supplemented with horses to reach a thousand, then, still insufficient, completed a thousand camels and added twenty horses to the fifty, and sent ten thousand dinars for provisions.

¹ His statement “Pledge of Ridwan”: the pledge under the tree at Hudaybiyyah, named so because Allah revealed: Indeed, Allah was pleased with the believers when they pledged allegiance to you under the tree [Qur’an 48:18]. His statement “Uthman was the envoy to Makkah”: meaning sent from Hudaybiyyah to Makkah to convey rulings. It was rumored they killed him, so the Prophet (ﷺ) took a special pledge for his departure. (As stated in Al-Mirqat)

² His statement “struck one of his hands on the other”: meaning for the pledge on Uthman’s behalf, assuming he was alive at the time and place. It means he made one hand represent Uthman’s. Some say it was the left, others the right, the latter being correct, as will be clarified. His statement “the hand of the Messenger of Allah (ﷺ) was better than their hands”: meaning better than the other companions’ hands for themselves, so his absence was not a flaw but a virtue. (As stated in Al-Mirqat)

¹ His statement “A man came”: meaning to Makkah. His statement “the elder”: meaning the scholar or notable. His statement “Allah is Great”: he intended to challenge Ibn Umar and diminish Uthman’s status. When Ibn Umar said “Yes,” he said “Allah is Great” in astonishment and to imply he had outdone him. His statement “let me explain”: in the subjunctive as a response to the command. (As stated in Al-Mirqat)

² His statement “Allah forgave him”: referring to Those who turned back on the day the two armies met, Satan only caused them to slip due to some of what they earned. Allah has forgiven them; indeed, Allah is Forgiving, Forbearing [Qur’an 3:155]. The forgiven are beyond the reproach of absence. (As stated in Al-Mirqat)

³ His statement “he was married to Ruqayyah”: a sign of the Prophet’s complete approval, as he married him to his daughter, then to another, Umm Kulthum, earning him the title Dhu an-Nurayn. He said: “If I had another daughter, I would marry her to him.” Abu Hurairah (may Allah be pleased with him) narrated that Uthman (may Allah be pleased with him) said: “When my wife, the Prophet’s daughter, departed from this world, I wept intensely.” The Prophet (ﷺ) said: “Why do you weep?” I said: “I weep for the end of my kinship with you.” He said: “This is Jibril, saying by Allah’s command to marry you to her sister.” Ibn Abbas (may Allah be pleased with him) narrated, adding: “By the One in Whose Hand is my soul, if I had a hundred daughters and they departed one by one, I would marry you to another until none remained.” (As stated in Al-Mirqat)

⁴ His statement “she was ill”: meaning Ruqayyah (may Allah be pleased with her) was ill in Madinah. In Adh-Dhakha’ir, Ibn Shihab said she had measles and fell ill. Uthman (may Allah be pleased with him) stayed with her and departed from this world in Madinah. Zaid ibn Harithah (may Allah be pleased with him) brought news of Badr’s victory while Uthman stood at Ruqayyah’s grave. (As stated in Al-Mirqat)

⁵ His statement “You have the reward and share”: meaning he received the reward of the Hereafter and the spoils of this world, with no deficiency, like Ali’s absence from Tabuk when appointed as deputy over his family. (As stated in Al-Mirqat)

⁶ His statement “The Messenger of Allah (ﷺ) said”: meaning he gestured with his right hand, saying, “This is Uthman’s hand,” striking it on his left hand, saying, “This is for Uthman,” meaning for his sake or on his behalf, assuming he was alive, or refuting news of his departure. (As stated in Al-Mirqat)

⁷ His statement “Take this”: meaning the answers to your questions. At-Tibi said: When Ibn Umar refuted each point and uprooted it, he said mockingly, “Take this,” meaning what you brought and held onto after I clarified the pure truth, free of doubt. The meaning is your corrupt belief about Uthman is useless after I clarified the clear truth with a correct response. (As stated in Al-Mirqat)

¹ His statement “I witnessed the House”: meaning I was present at Uthman’s house when they besieged it, with details in Ar-Riyad and elsewhere. His statement “Uthman appeared before them”: meaning he looked upon those who intended him harm. His statement “I adjure you by Allah and Islam”: with a dammah on the shin and nasb on the two nouns, meaning I ask you by their right. His statement “potable”: meaning considered sweet. (As stated in Al-Mirqat)

² His statement “well of Rumah”: Uthman narrated that the Muhajirun found Madinah’s water disagreeable. A man from Banu Ghifar owned a spring called Rumah, selling a waterskin for a mudd. He said: “Will you sell it for a spring in Paradise?” He said: “O Messenger of Allah, I and my family have no other, so I cannot.” He said: “Who will buy the well of Rumah and share his bucket with the Muslims’ buckets?” In Al-Lama’at: The well of Rumah, with a dammah on the ra and sukun on the waw, or with a hamzah, is a large well north of the Mosque of the Two Qiblahs in Wadi al-Aqiq, with sweet, pure water, now called the Well of Paradise due to Uthman’s purchase earning him entry to Paradise. A Hadith says: “What an excellent well is the well of Al-Muzni,” and Al-Muzni is Rumah, from whom Uthman bought and endowed it.

³ His statement “share his bucket with the Muslims’ buckets”: a metaphor for a public endowment. It proves the permissibility of endowing water sources and that the endowed property leaves the owner’s possession, as he made it equal with others, as Ibn al-Malik noted. (As stated in Al-Mirqat) Details are in Sharh al-Wiqayah and Umdat ar-Ri’ayah. The phrase “share” is the purpose or a circumstantial clause, meaning intending to share or aiming to make his bucket equal or accompanying theirs in drawing, without claiming exclusive ownership. His statement “with the Muslims’ buckets” is the second object of “share.” (As stated in Al-Mirqat)

⁴ His statement “for a better one”: related to “buy,” with the baa for exchange. The meaning is: Who will buy it for a known price, then exchange it for a better, more perfect one, or for a good obtained for him from that well or its cause in Paradise. His statement “my pure wealth”: with a dammah on the sad, meaning my untainted wealth. (As stated in Al-Mirqat)

⁵ His statement “so I drink seawater”: meaning something salty like seawater, with the attribution for clarification, i.e., resembling seawater. (As stated in Al-Mirqat)

⁶ His statement “O Allah, yes”: words of denial and affirmation in response to the questioner, like “O Allah, no and yes.” (As stated in Al-Mirqat)

⁷ His statement “the mosque”: meaning the Prophet’s mosque in Madinah was too small for its people. Bukhari narrated from Ibn Umar: The mosque in the Prophet’s time was built with bricks, its roof with palm fronds, and its pillars with palm trunks. Abu Bakr added nothing, Umar expanded it, rebuilding it as in the Prophet’s time with bricks and fronds, renewing its wooden pillars. Uthman expanded it greatly, building its walls with carved stones, making its pillars of carved stone and its roof of teak. His statement “add it” means he intends that plot. (As stated in Al-Mirqat)

⁸ His statement “on Thabir in Makkah”: with a fathah on the tha, kasrah on the ba, and a ya with sukun, then ra, a mountain in Makkah. Al-Misbah says: A mountain between Makkah and Mina, visible from Mina, on the right of one going from Mina to Makkah. His statement “to the base”: meaning the mountain’s base. (As stated in Al-Mirqat)

⁹ His statement “two martyrs”: meaning true martyrs, as they were killed soon after being struck, dying shortly after, namely Umar and Uthman. This does not negate the Prophet and the Truthful One being martyrs by decree, as their deaths were from old poison. (As stated in Al-Mirqat)

¹⁰ His statement “Allah is Great”: a word said by one astonished, silencing an opponent. Hence, he said: “They testified, by the Lord of the Ka’bah, that I am a martyr,” with a fathah on the hamzah, the object of “testified,” meaning the people testified I am a martyr. His statement “three times” emphasizes the proof against the opponent. (As stated in Al-Mirqat)

¹ His statement “mention the trials”: a circumstantial clause. His statement “veiled”: with a fathah on the nun and tashdid, meaning covered in a cloth like a veil. His statement “he said”: meaning the Messenger of Allah (ﷺ), with the object of “heard” omitted, indicated by “This one will be on guidance that day.” His statement “I said”: meaning the narrator, “I turned to him with his face,” meaning I directed Uthman’s face to him to clarify the matter. (As stated in Al-Mirqat)

¹ His statement “clothe you”: with tashdid, the shirt metaphorically refers to the caliphate, and “remove” supports the metaphor, meaning Allah will make you caliph. If people seek to depose you, do not depose yourself for them, as you are on truth and they on falsehood. Accepting removal implies guilt, so Uthman did not depose himself when besieged at the House. (As stated in Al-Lama’at and Al-Mirqat)

¹ His statement “entrusted me with a covenant”: meaning he instructed me not to remove it, as per “If they seek to remove it from you, do not remove it for them.” (As stated in Al-Mirqat)

¹ His statement “confide”: with a dammah, then kasrah, then tashdid, meaning to speak secretly. His statement “entrusted me with a matter, and I am steadfast in it”: Ali al-Qari said: The covenant likely comprised not removing the caliphate and avoiding fighting to defend, but enduring patiently to reach the station of composure. (As stated in Al-Mirqat)

¹ His statement “a trial”: meaning a great trial. His statement “referring to Uthman”: clarifies “this one.” (As stated in Al-Mirqat)

² His statement “will be killed in it”: The author of Al-Mishkat said: Uthman’s Islam was early, through Abu Bakr, before the Prophet entered Dar al-Arqam. He migrated to Abyssinia twice, was fair-skinned, medium height, handsome, with a large beard he trimmed. He became caliph on the first day of Muharram, year 24, and was killed by Al-Aswad at-Tujibi from Egypt, or another, and buried on Saturday night in Al-Baqi’. He was 82, or 88, years old, with his caliphate lasting twelve years minus a few days. Many narrated from him. (As stated in Al-Mirqat)

¹ His statement “Who should we follow, O Messenger of Allah”: At-Tibi said: This refers to “discord,” meaning you will face discord between the leader and those who oppose him. Who do you command us to follow to be safe? The doubt between the two phrases yields the same meaning. (As stated in Al-Mirqat)

² His statement “Follow the leader and his companions”: meaning Abu Hurairah, or more likely the Prophet (ﷺ), pointing to Uthman, meaning by “the leader,” either present in that assembly or mentioned. (As stated in Al-Mirqat)