Tarikh (al-Tabari) 2033
The Caliphate of ʿUthmān b. ʿAffān
نسب عثمان ؓ فَصْلٌ فِي الْإِشَارَةِ إِلَى شَيْءٍ مِنَ الْأَحَادِيثِ الْوَارِدَةِ فِي فَضَائِلِ عُثْمَانَ بْنِ عَفَّانَ، ؓ هُوَ عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ، أَبُو عَمْرٍو، وَأَبُو عَبْدِ اللَّهِ، الْقُرَشِيُّ، الْأُمَوِيُّ، أَمِيرُ الْمُؤْمِنِينَ، ذُو النُّورَيْنِ، وَصَاحِبُ الْهِجْرَتَيْنِ، وَالْمُصَلِّي إِلَى الْقِبْلَتَيْنِ، وَزَوْجُ الِابْنَتَيْنِ. وَأُمُّهُ أَرْوَى بِنْتُ كُرَيْزِ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، وَأُمُّهَا أُمُّ حَكِيمٍ ; وَهِيَ الْبَيْضَاءُ بِنْتُ عَبْدِ الْمُطَّلِبِ عَمَّةُ رَسُولِ اللَّهِ، ﷺ. وَهُوَ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَأَحَدُ السِّتَّةِ أَصْحَابِ الشُّورَى، وَأَحَدُ الثَّلَاثَةِ الَّذِينَ خَلَصَتْ لَهُمُ الْخِلَافَةُ مِنَ السِّتَّةِ، ثُمَّ تَعَيَّنَتْ فِيهِ بِإِجْمَاعِ الْمُهَاجِرِينَ وَالْأَنْصَارِ، ؓ، فَكَانَ ثَالِثَ الْخُلَفَاءِ الرَّاشِدِينَ، وَالْأَئِمَّةِ الْمَهْدِيِّينَ، الْمَأْمُورِ بِاتِّبَاعِهِمْ وَالِاقْتِدَاءِ بِهِمْ. إسلام عثمان بن عفان رض الله عنه أَسْلَمَ عُثْمَانُ، ؓ، قَدِيمًا عَلَى يَدَيْ أَبِي بَكْرٍ الصِّدِّيقِ، وَكَانَ سَبَبُ إِسْلَامِهِ عَجِيبًا، فِيمَا ذَكَرَهُ الْحَافِظُ ابْنُ عَسَاكِرَ، وَمُلَخَّصُ ذَلِكَ أَنَّهُ لَمَّا بَلَغَهُ أَنَّ رَسُولَ اللَّهِ، ﷺ، زَوَّجَ ابْنَتَهُ رُقَيَّةَ - وَكَانَتْ ذَاتَ جَمَالٍ - مِنَ ابْنِ عَمِّهَا عُتْبَةَ بْنِ أَبِي لَهَبٍ، تَأَسَّفَ إِذْ لَمْ يَكُنْ هُوَ تَزَوَّجَهَا، فَدَخَلَ عَلَى أَهْلِهِ مَهْمُومًا فَوَجَدَ عِنْدَهُمْ خَالَتَهُ سُعْدَى بِنْتَ كُرَيْزٍ - وَكَانَتْ كَاهِنَةً - فَقَالَتْ لَهُ: أَبْشِرْ وَحُيِّيِتَ ثَلَاثًا تَتْرَا ثُمَّ ثَلَاثًا وَثَلَاثًا أُخْرَى ثُمَّ بِأُخْرَى كَيْ تَتِمَّ عَشْرَا أَتَاكَ خَيْرٌ وَوُقِيتَ شَرَّا أُنْكِحْتِ وَاللَّهِ حَصَانًا زَهْرَا وَأَنْتَ بِكْرٌ وَلَقِيتَ بِكْرَا وَافَيْتَهَا بِنْتَ عَظِيمٍ قَدْرَا بَنَيْتَ أَمْرًا قَدْ أَشَادَ ذِكْرَا قَالَ عُثْمَانُ: فَعَجِبْتُ مِنْ قَوْلِهَا ; حَيْثُ تُبَشِّرُنِي بِامْرَأَةٍ قَدْ تَزَوَّجَتْ بِغَيْرِي، فَقُلْتُ: يَا خَالَةُ مَا تَقُولِينَ ! فَقَالَتْ: عُثْمَانُ لَكَ الْجَمَالُ وَلَكَ اللِّسَانُ هَذَا نَبِيٌّ مَعَهُ الْبُرْهَانُ أَرْسَلَهُ بِحَقِّهِ الدَّيَّانُ وَجَاءَهُ التَّنْزِيلُ وَالْفُرْقَانُ فَاتْبَعْهُ لَا تَغْتَالُكَ الْأَوْثَانُ قَالَ: فَقُلْتُ إِنَّكِ لَتَذْكُرِينَ أَمْرًا مَا وَقَعَ بِبَلَدِنَا. فَقَالَتْ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، رَسُولٌ مِنْ عِنْدِ اللَّهِ، جَاءَ بِتَنْزِيلِ اللَّهِ، يَدْعُو بِهِ إِلَى اللَّهِ. ثُمَّ قَالَتْ: مِصْبَاحُهُ مِصْبَاحُ وَدِينُهُ فَلَاحُ وَأَمْرُهُ نَجَاحُ وَقَرْنُهُ نَطَاحُ ذَلَّتْ لَهُ الْبِطَاحُ مَا يَنْفَعُ الصِّيَاحُ لَوْ وَقَعَ الذِّبَاحُ وَسُلَّتِ الصِّفَاحُ وَمُدَّتِ الرِّمَاحُ قَالَ عُثْمَانُ: فَانْطَلَقْتُ مُفَكِّرًا فَلَقِيَنِي أَبُو بَكْرٍ فَأَخْبَرْتُهُ، فَقَالَ: وَيْحَكَ يَا عُثْمَانُ، إِنَّكَ لَرَجُلٌ حَازِمٌ، مَا يَخْفَى عَلَيْكَ الْحَقُّ مِنَ الْبَاطِلِ، مَا هَذِهِ الْأَصْنَامُ الَّتِي يَعْبُدُهَا قَوْمُنَا ؟ أَلَيْسَتْ مِنْ حِجَارَةٍ صُمٍّ ; لَا تَسْمَعُ وَلَا تُبْصِرُ وَلَا تَضُرُّ وَلَا تَنْفَعُ ؟ قَالَ: قُلْتُ: بَلَى، وَاللَّهِ إِنَّهَا لَكَذَلِكَ. فَقَالَ: وَاللَّهِ لَقَدْ صَدَقَتْكَ خَالَتُكَ، هَذَا رَسُولُ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، قَدْ بَعَثَهُ اللَّهُ إِلَى خَلْقِهِ بِرِسَالَتِهِ، هَلْ لَكَ أَنْ تَأْتِيَهُ ؟ فَاجْتَمَعْنَا بِرَسُولِ اللَّهِ، ﷺ، فَقَالَ: يَا عُثْمَانُ أَجِبِ اللَّهَ إِلَى جَنَّتِهِ، فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَإِلَى خَلْقِهِ. قَالَ: فَوَاللَّهِ مَا تَمَالَكْتُ حِينَ سَمِعْتُ قَوْلَهُ أَنْ أَسْلَمْتُ وَشَهِدْتُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ثُمَّ لَمْ أَلْبَثْ أَنْ تَزَوَّجْتُ رُقَيَّةَ بِنْتَ رَسُولِ اللَّهِ، ﷺ، فَكَانَ يُقَالُ: أَحْسَنُ زَوْجٍ رَآهُ إِنْسَانٌ، رُقْيَةُ وَزَوْجُهَا عُثْمَانُ. فَقَالَتْ فِي ذَلِكَ سُعْدَى بِنْتُ كُرَيْزٍ: هَدَى اللَّهُ عُثْمَانَا بِقَوْلِي إِلَى الْهُدَى وَأَرْشَدَهُ وَاللَّهُ يَهْدِي إِلَى الْحَقِّ فَتَابَعَ بِالرَّأْيِ السَّدِيدِ مُحَمَّدًا وَكَانَ بِرَأْيٍ لَا يَصُدُّ عَنِ الصِّدْقِ وَأَنْكَحَهُ الْمَبْعُوثُ بِالْحَقِّ بِنْتَهُ فَكَانَا كَبَدْرٍ مَازَجَ الشَّمْسَ فِي الْأُفْقِ فِدَاؤُكَ يَا ابْنَ الْهَاشِمِيِّينَ مُهْجَتِي وَأَنْتَ أَمِينُ اللَّهِ أُرْسِلْتَ لِلْخَلْقِ قَالَ: ثُمَّ جَاءَ أَبُو بَكْرٍ مِنَ الْغَدِ بِعُثْمَانَ بْنِ مَظْعُونٍ، وَبِأَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الْأَسَدِ، وَالْأَرْقَمِ بْنِ أَبِي الْأَرْقَمِ، فَأَسْلَمُوا وَكَانُوا مَعَ مَنِ اجْتَمَعَ مَعَ رَسُولِ اللَّهِ، ﷺ ; ثَمَانِيَةً وَثَلَاثُونَ رَجُلًا. هجرة عثمان ؓ إلى الحبشة ثم إلى المدينة ثُمَّ هَاجَرَ إِلَى الْحَبَشَةِ أَوَّلَ النَّاسِ وَمَعَهُ زَوْجَتُهُ رُقَيَّةُ بِنْتُ رَسُولِ اللَّهِ، ﷺ، ثُمَّ عَادَ إِلَى مَكَّةَ وَهَاجَرَ إِلَى الْمَدِينَةِ، فَلَمَّا كَانَتْ وَقْعَةُ بَدْرٍ اشْتَغَلَ بِتَمْرِيضِ ابْنَةِ رَسُولِ اللَّهِ، ﷺ، وَأَقَامَ بِسَبَبِهَا فِي الْمَدِينَةِ، فَضَرَبَ لَهُ رَسُولُ اللَّهِ، ﷺ، بِسَهْمِهِ مِنْهَا وَأَجْرِهِ فِيهَا، فَهُوَ مَعْدُودٌ فِيمَنْ شَهِدَهَا. فَلَمَّا تُوُفِّيَتْ زَوَّجَهُ رَسُولُ اللَّهِ، ﷺ، بِأُخْتِهَا أُمِّ كُلْثُومٍ، فَتُوُفِّيَتْ أَيْضًا فِي صُحْبَتِهِ، وَقَالَ رَسُولُ اللَّهِ، ﷺ: لَوْ كَانَ عِنْدَنَا أُخْرَى لَزَوَّجْنَاهَا بِعُثْمَانَ. شهوده الغزوات وتجهيزه جيش العسرة وَشَهِدَ أُحُدًا وَفَرَّ يَوْمَئِذٍ فِيمَنْ تَوَلَّى، وَقَدْ نَصَّ اللَّهُ تَعَالَى عَلَى الْعَفْوِ عَنْهُمْ، وَشَهِدَ الْخَنْدَقَ وَالْحُدَيْبِيَةَ، وَبَايَعَ عَنْهُ رَسُولُ اللَّهِ، ﷺ، يَوْمَئِذٍ بِإِحْدَى يَدَيْهِ، وَشَهِدَ خَيْبَرَ وَعُمْرَةَ الْقَضَاءِ، وَحَضَرَ الْفَتْحَ وَهَوَازِنَ وَالطَّائِفَ وَغَزْوَةَ تَبُوكَ، وَجَهَّزَ فِيهَا جَيْشَ الْعُسْرَةِ. فَتَقَدَّمَ فِي رِوَايَةٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ خَبَّابٍ أَنَّهُ جَهَّزَهُمْ يَوْمَئِذٍ بِثَلَاثِمِائَةِ بَعِيرٍ بِأَقْتَابِهَا وَأَحْلَاسِهَا. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ أَنَّهُ جَاءَ يَوْمَئِذٍ بِأَلْفِ دِينَارٍ فَصَبَّهَا فِي حِجْرِ رَسُولِ اللَّهِ، ﷺ، فَقَالَ النَّبِيُّ، ﷺ: مَا ضَرَّ عُثْمَانَ مَا فَعَلَ بَعْدَ هَذَا الْيَوْمِ. مَرَّتَيْنِ. وَحَجَّ مَعَ رَسُولِ اللَّهِ، ﷺ، حَجَّةَ الْوَدَاعِ، وَتُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ. حسن صحبته مع الصحابة وَصَحِبَ أَبَا بَكْرٍ فَأَحْسَنَ صُحْبَتَهُ، وَتُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ. وَصَحِبَ عُمَرَ فَأَحْسَنَ صُحْبَتَهُ، وَتُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ - وَنَصَّ عَلَيْهِ فِي أَهْلِ الشُّورَى السِّتَّةِ، فَكَانَ خَيْرَهُمْ، كَمَا سَيَأْتِي - فَوَلِيَ الْخِلَافَةَ بَعْدَهُ فَفَتَحَ اللَّهُ عَلَى يَدَيْهِ كَثِيرًا مِنَ الْأَقَالِيمِ وَالْأَمْصَارِ، وَتَوَسَّعَتِ الْمَمْلَكَةُ الْإِسْلَامِيَّةُ، وَامْتَدَّتِ الدَّوْلَةُ الْمُحَمَّدِيَّةُ، وَبُلِّغَتِ الرِّسَالَةُ الْمُصْطَفَوِيَّةُ فِي مَشَارِقِ الْأَرْضِ وَمَغَارِبِهَا، وَظَهَرَ لِلنَّاسِ مِصْدَاقُ قَوْلِهِ تَعَالَى: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ [ النُّورِ: 55 ]. وَقَوْلِهِ تَعَالَى: هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ [ الصَّفِّ: 9 ]. وَقَوْلِهِ، ﷺ: إِنَّ اللَّهَ زَوَى لِيَ الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زَوَى لِي مِنْهَا. وَقَوْلِهِ، ﷺ: إِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَإِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ لِتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللَّهِ. وَهَذَا كُلُّهُ تَحَقَّقَ وُقُوعُهُ وَتَأَكَّدَ وَتَوَطَّدَ فِي زَمَانِ عُثْمَانَ، ؓ. صفته ؓ وَقَدْ كَانَ، ؓ، حَسَنَ الشَّكْلِ، مَلِيحَ الْوَجْهِ، كَرِيمَ الْأَخْلَاقِ، ذَا حَيَاءٍ كَثِيرٍ، وَكَرَمٍ غَزِيرٍ، يُؤْثِرُ أَهْلَهُ وَأَقَارِبَهُ فِي اللَّهِ تَأْلِيفًا لِقُلُوبِهِمْ مِنْ مَتَاعِ الْحَيَاةِ الدُّنْيَا الْفَانِي ; لَعَلَّهُ يُرَغِّبُهُمْ فِي إِيثَارِ مَا يَبْقَى عَلَى مَا يَفْنَى، كَمَا كَانَ النَّبِيُّ، ﷺ، يُعْطِي أَقْوَامًا وَيَدَعُ آخَرِينَ ; يُعْطِي أَقْوَامًا خَشْيَةَ أَنْ يَكُبَّهُمُ اللَّهُ عَلَى وُجُوهِهِمْ فِي النَّارِ، وَيَكِلُ آخَرِينَ إِلَى مَا جَعَلَ اللَّهُ فِي قُلُوبِهِمْ مِنَ الْهُدَى وَالْإِيمَانِ، وَقَدْ عَابَهُ بِسَبَبِ هَذِهِ الْخَصْلَةِ أَقْوَامٌ، كَمَا عَابَ بَعْضُ الْخَوَارِجِ عَلَى رَسُولِ اللَّهِ، ﷺ، فِي الْإِيثَارِ. وَقَدْ قَدَّمْنَا ذَلِكَ فِي غَزْوَةِ حُنَيْنٍ حَيْثُ قَسَّمَ غَنَائِمَهَا. بَعْضُ صِفَاتِهِ الْخَلْقِيَّةِ ؓ وَأَخْرَجَ ابْنُ عَسَاكِرَ مِنْ طُرُقٍ: (أَنَّ عُثْمَانَ كَانَ رَجُلًا رَبْعَةً؛ لَيْسَ بِالْقَصِيرِ وَلَا بِالطَّوِيلِ، حَسَنَ الْوَجْهِ، أَبْيَضَ مُشْرَبًا صُفْرَةً، بِوَجْهِهِ نَكَتَاتُ جُدَرِيٍّ، كَبِيرَ اللِّحْيَةِ، عَظِيمَ الْكَرَادِيسِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، خَدْلَ السَّاقَيْنِ، طَوِيلَ الذِّرَاعَيْنِ، شَعْرُهُ قَدْ كَسَا ذِرَاعَيْهِ، جَعْدَ الرَّأْسِ، أَضْلَعَ، أَحْسَنَ النَّاسِ ثَغْرًا، جُمَّتُهُ أَسْفَلَ مِنْ أُذُنَيْهِ، يُخَضِّبُ بِالصُّفْرَةِ، وَكَانَ قَدْ شَدَّ أَسْنَانَهُ بِالذَّهَبِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَبْدِ اللَّهِ بْنِ حَزْمٍ الْمَازِنِيِّ قَالَ: (رَأَيْتُ عُثْمَانَ بْنَ عَفَّانَ فَمَا رَأَيْتُ قَطُّ ذَكَرًا وَلَا أُنْثَى أَحْسَنَ وَجْهًا مِنْهُ). وَأُخْرِجَ عَنْ مُوسَى بْنِ طَلْحَةَ قَالَ: (كَانَ عُثْمَانُ بْنُ عَفَّانَ أَجْمَلَ النَّاسِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ إِلَى مَنْزِلِ عُثْمَانَ بِصَحْفَةِ فِيهَا لَحْمٍ، فَدَخَلْتُ؛ فَإِذَا رُقَيَّةُ ؓ جَالِسَةٌ، فَجَعَلْتُ مَرَّةً أَنْظُرُ إِلَى وَجْهِ رُقَيَّةَ، وَمَرَّةً أَنْظُرُ إِلَى وَجْهِ عُثْمَانَ، فَلَمَّا رَجَعْتُ.. سَأَلَنِي النَّبِيُّ ﷺ قَالَ لِي: «دَخَلْتَ عَلَيْهِمَا؟» قُلْتُ: نَعَمْ، قَالَ: «فَهَلْ رَأَيْتَ زَوْجًا أَحْسَنَ مِنْهُمَا» ؟ قُلْتُ: لَا يَا رَسُولَ اللَّهِ. وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ قَالَ: (لَمَّا أَسْلَمَ عُثْمَانُ بْنُ عَفَّانَ... أَخَذَهُ عَمُّهُ الْحَكَمُ بْنُ أَبِي الْعَاصِي بْنِ أُمَيَّةَ فَأَوْثَقَهُ رِبَاطًا، وَقَالَ: تَرْغَبُ عَنْ مِلَّةِ آبَائِكَ إِلَى دِينٍ مُحْدَثٍ؟! وَاللَّهِ؛ لَا أُحِلُّكَ أَبَدًا حَتَّى تَدَعَ مَا أَنْتَ عَلَيْهِ، فَقَالَ عُثْمَانُ: وَاللَّهِ؛ لَا أَدَعُهُ أَبَدًا وَلَا أُفَارِقُهُ، فَلَمَّا رَأَى الْحَكَمُ صَلَابَتَهُ فِي دِينِهِ.. تَرَكَهُ). وَأَخْرَجَ أَبُو يَعْلَى عَنْ أَنَسٍ قَالَ: أَوَّلُ مَنْ هَاجَرَ مِنَ الْمُسْلِمِينَ إِلَى الْحَبَشَةِ بِأَهْلِهِ: عُثْمَانُ بْنُ عَفَّانَ، فَقَالَ النَّبِيُّ ﷺ: «صَحِبَهُمَا اللَّهُ، إِنَّ عُثْمَانَ لَأَوَّلُ مَنْ هَاجَرَ إِلَى اللَّهِ بِأَهْلِهِ بَعْدَ لُوطٍ». وَأَخْرَجَ ابْنُ عَدِيٍّ عَنْ عَائِشَةَ ؓ قَالَتْ: لَمَّا زَوَّجَ النَّبِيُّ ﷺ بِنْتَهُ أُمَّ كُلْثُومٍ لِعُثْمَانَ قَالَ لَهَا: «إِنَّ بَعْلَكِ أَشْبَهُ النَّاسِ بِجَدِّكِ إِبْرَاهِيمَ وَأَبِيكِ مُحَمَّدٍ». وَأَخْرَجَ ابْنُ عَدِيٍّ وَابْنُ عَسَاكِرَ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّا نُشَبِّهُ عُثْمَانَ بِأَبِينَا إِبْرَاهِيمَ». [سَبَبُ تَسْمِيَتِهِ بِذِي النُّورَيْنِ ؓ وَأَخْرَجَ الْبَيْهَقِيُّ فِي «سُنَنِهِ» عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ أَبَانَ الْجُعْفِيِّ قَالَ: (قَالَ لِي خَالِي حُسَيْنٌ الْجُعْفِيُّ: تَدْرِي لِمَ سُمِّيَ عُثْمَانُ ذَا النُّورَيْنِ؟ قُلْتُ: لَا، قَالَ: لَمْ يَجْمَعْ بَيْنَ ابْنَتَيْ نَبِيٍّ مُنْذُ خَلَقَ اللَّهُ آدَمَ إِلَى أَنْ تَقُومَ السَّاعَةِ غَيْرُ عُثْمَانَ؛ فَلِذَلِكَ سُمِّيَ ذَا النُّورَيْنِ). وَأَخْرَجَ أَبُو نُعَيْمٍ عَنِ الْحَسَنِ قَالَ: (إِنَّمَا سُمِّيَ عُثْمَانُ ذَا النُّورَيْنِ؛ لِأَنَّهُ لَا يُعْلَمُ أَحَدٌ أَغْلَقَ بَابَهُ عَلَى ابْنَتَيْ نَبِيٍّ غَيْرَهُ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ: أَنَّهُ سُئِلَ عَنْ عُثْمَانَ فَقَالَ: (ذَاكَ امْرُؤٌ يُدْعَى فِي الْمَلَأِ الْأَعْلَى ذَا النُّورَيْنِ؛ كَانَ خِتْنَ رَسُولِ اللَّهِ ﷺ عَلَى ابْنَتَيْهِ). وَأَخْرَجَ الْمَالِينِيُّ بِسَنَدٍ فِيهِ ضَعْفٌ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: (قِيلَ لِعُثْمَانَ: ذُو النُّورَيْنِ؛ لِأَنَّهُ يَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ فِي الْجَنَّةِ، فَتُبْرِقُ لَهُ بَرْقَتَيْنِ؛ لِذَلِكَ قِيلَ لَهُ ذَلِكَ).
Translation
✧ The lineage of ʿUthmān ؓ A section indicating some of the hadiths reported concerning the merits of ʿUthmān b. ʿAffān, ؓ He is ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah b. Khuzaymah b. Mudrikah b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān, Abū ʿAmr and Abū ʿAbd Allāh, al-Qurashī, al-Umawī, Commander of the Faithful, Dhū al-Nūrayn (Possessor of the Two Lights), companion of the two migrations, the one who prayed toward the two qiblahs, and husband of the two daughters. His mother was Arwā bt. Kurayz b. Rabīʿah b. ʿAbd Shams, and her mother was Umm Ḥakīm, who is al-Bayḍāʾ bt. ʿAbd al-Muṭṭalib, the paternal aunt of the Messenger of Allah ﷺ. He was one of the ten who were promised Paradise, one of the six members of the consultative council, one of the three of the six for whom the caliphate was reserved, and it was then determined for him by the consensus of the Muhājirūn and the Anṣār, ؓ, so he became the third of the rightly guided caliphs and the guided imams, whom we are commanded to follow and emulate. The conversion of ʿUthmān b. ʿAffān, ؓ ʿUthmān, ؓ, converted early at the hands of Abū Bakr al-Ṣiddīq, and the reason for his conversion was extraordinary, as mentioned by al-Ḥāfiẓ Ibn ʿAsākir. In summary, when he learned that the Messenger of Allah ﷺ had married his daughter Ruqayyah — who was beautiful — to her cousin ʿUtbah b. Abī Lahab, he regretted that he himself had not married her. He entered upon his family distressed and found with them his maternal aunt Suʿdā bt. Kurayz — who was a soothsayer — and she said to him: Rejoice, and may you be greeted thrice in succession, then thrice and thrice again, then once more to complete ten. Good has come to you and you are protected from evil. By Allah, you have been married to a chaste, radiant woman, and you are a bachelor and have met a virgin. You have won her, the daughter of one of great worth. You have built a matter whose mention has been raised high. ʿUthmān said: I was surprised at her words, because she gave me good tidings of a woman who had married someone other than me, so I said: Aunt, what are you saying? She said: ʿUthmān, Yours is beauty and yours is eloquence. This is a prophet with the clear proof. The Judge sent him with His truth, and the revelation and the criterion came to him. So follow him, and let not the idols deceive you. He said: I said, you are mentioning something that has not occurred in our land. She said: Muḥammad b. ʿAbd Allāh, a messenger from Allah, has come with Allah's revelation, calling by it to Allah. Then she said: His lamp is a lamp, and his religion is success, and his affair is triumph, and his generation is butting. The wide plains are humbled before him. Shouting avails not when slaughter occurs, and swords are drawn, and spears are extended. ʿUthmān said: I departed pondering, and Abū Bakr met me, and I told him. He said: Woe to you, ʿUthmān, you are a resolute man; truth is not hidden from you amid falsehood. What are these idols that our people worship? Are they not deaf stones that neither hear nor see, and neither harm nor benefit? I said: Yes, by Allah, they are so. He said: By Allah, your aunt has spoken the truth. This is the Messenger of Allah, Muḥammad b. ʿAbd Allāh, whom Allah has sent to His creation with His message. Will you come to him? We met with the Messenger of Allah ﷺ, and he said: O ʿUthmān, answer Allah to His Paradise, for I am the Messenger of Allah to you and to His creation. He said: By Allah, I could not restrain myself when I heard his words from submitting, and I bore witness that there is no god but Allah alone, with no partner, and that Muḥammad is His servant and Messenger. Then I did not delay before I married Ruqayyah, the daughter of the Messenger of Allah ﷺ, and it was said: The finest couple a person ever saw: Ruqayyah and her husband ʿUthmān. Suʿdā bt. Kurayz said about that: Allah guided ʿUthmān by my words to guidance, and He guided him, and Allah guides to the truth. He followed with sound judgment Muḥammad, and he was of judgment that did not turn away from truth. The one sent with truth gave him his daughter in marriage, and they were like a full moon blended with the sun on the horizon. May my soul be your ransom, O son of the Hāshimites, for you are the trustee of Allah, sent to creation. He said: Then Abū Bakr came the next day with ʿUthmān b. Maẓʿūn, Abū ʿUbaydah b. al-Jarrāḥ, ʿAbd al-Raḥmān b. ʿAwf, Abū Salamah b. ʿAbd al-Asad, and al-Arqam b. Abī al-Arqam, and they all submitted. They were among those who gathered with the Messenger of Allah ﷺ; they were thirty-eight men. The migration of ʿUthmān ؓ to Abyssinia and then to Madinah Then he migrated to Abyssinia as the first of the people, with his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ. Then he returned to Makkah and migrated to Madinah. When the battle of Badr took place, he was occupied with nursing the daughter of the Messenger of Allah ﷺ, and he remained in Madinah because of her. The Messenger of Allah ﷺ allotted him his share of it and his reward for it, so he is counted among those who witnessed it. When she died, the Messenger of Allah ﷺ married him to her sister Umm Kulthūm, and she also died while married to him. The Messenger of Allah ﷺ said: If we had another, we would marry her to ʿUthmān. His presence at the battles and his equipping the army of hardship He was present at Uḥud and fled that day with those who turned away, and Allah Almighty explicitly stated that they were forgiven. He was present at the Battle of the Trench and at al-Ḥudaybiyyah, and the Messenger of Allah ﷺ pledged allegiance on his behalf with one of his hands. He was present at Khaybar and the compensatory ʿUmrah, and he attended the conquest, Hawāzin, al-Ṭāʾif, and the expedition of Tabūk, in which he equipped the army of hardship. In a report from ʿAbd al-Raḥmān b. Khabbāb, he equipped them that day with three hundred camels with their saddles and saddlecloths. From ʿAbd al-Raḥmān b. Samurah, he came that day with a thousand dinars and poured them into the lap of the Messenger of Allah ﷺ, and the Prophet ﷺ said: Nothing ʿUthmān does after this day will harm him. Twice. He performed the Farewell Pilgrimage with the Messenger of Allah ﷺ, and the Messenger of Allah died pleased with him. The excellence of his companionship with the Companions He accompanied Abū Bakr and was an excellent companion, and Abū Bakr died pleased with him. He accompanied ʿUmar and was an excellent companion, and ʿUmar died pleased with him — and ʿUmar designated him among the six members of the consultative council, and he was the best of them, as will come — so he assumed the caliphate after him, and Allah opened through his hands many regions and cities, and the Islamic dominion expanded, and the Muḥammadan state extended, and the chosen message was conveyed to the easts and wests of the earth, and the truth of His saying, Exalted be He, was made manifest to people: Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession in the land as He granted succession to those before them, and that He will surely establish for them their religion which He has approved for them, and that He will surely change for them after their fear into security; they worship Me, not associating anything with Me. And whoever disbelieves after that, then those are the defiantly disobedient [al-Nūr: 55]. And His saying, Exalted be He: He it is who sent His Messenger with guidance and the religion of truth to make it prevail over all religion, even if the polytheists dislike it [al-Ṣaff: 9]. And his saying ﷺ: Allah drew the earth together for me, and I saw its easts and wests, and the dominion of my nation will reach what was drawn together for me of it. And his saying ﷺ: When Caesar perishes, there will be no Caesar after him, and when Chosroes perishes, there will be no Chosroes after him. By Him in whose hand is my soul, you will surely spend their treasures in the cause of Allah. All of this was realized, confirmed, and established in the time of ʿUthmān, ؓ. His description ؓ He was, ؓ, of good appearance, handsome of face, noble in character, possessing great modesty and abundant generosity. He gave preference to his family and relatives in the cause of Allah to win their hearts with the goods of this fleeting worldly life, perhaps to make them desire what endures over what perishes, just as the Prophet ﷺ gave to some people and withheld from others; he gave to some people for fear that Allah would cast them on their faces into the Fire, and he entrusted others to what Allah had placed in their hearts of guidance and faith. Some people found fault with him because of this trait, just as some of the Khawārij found fault with the Messenger of Allah ﷺ regarding preference. We have mentioned that earlier in the expedition of Ḥunayn when he distributed its spoils. Some of his physical characteristics ؓ Ibn ʿAsākir reported through several chains: (ʿUthmān was a man of medium height, neither short nor tall, handsome of face, fair with a tinge of yellow, with pockmarks on his face, large beard, big-boned, broad-shouldered, full-calved, long-armed, his hair covering his forearms, curly-haired, flat-footed, with the finest teeth of any person, his hair falling below his ears, dyeing it yellow, and he had bound his teeth with gold). Ibn ʿAsākir reported from ʿAbd Allāh b. Ḥazm al-Māzinī, who said: (I saw ʿUthmān b. ʿAffān, and I never saw any male or female more beautiful of face than him). It was reported from Mūsā b. Ṭalḥah, who said: (ʿUthmān b. ʿAffān was the most handsome of people). Ibn ʿAsākir reported from Usāmah b. Zayd, who said: The Messenger of Allah ﷺ sent me to the house of ʿUthmān with a bowl containing meat. I entered and found Ruqayyah ؓ sitting. I looked once at the face of Ruqayyah and once at the face of ʿUthmān. When I returned, the Prophet ﷺ asked me: "Did you enter upon them?" I said: Yes. He said: "Did you see a couple more beautiful than them?" I said: No, O Messenger of Allah. Ibn Saʿd reported from Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī, who said: (When ʿUthmān b. ʿAffān submitted, his uncle al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah seized him and bound him tightly, saying: Do you turn away from the religion of your forefathers to a new religion? By Allah, I will never release you until you abandon what you are upon. ʿUthmān said: By Allah, I will never abandon it or part from it. When al-Ḥakam saw his firmness in his religion, he left him). Abū Yaʿlā reported from Anas, who said: The first of the Muslims to migrate to Abyssinia with his family was ʿUthmān b. ʿAffān, and the Prophet ﷺ said: "May Allah accompany them both. ʿUthmān is the first to migrate to Allah with his family after Lūṭ." Ibn ʿAdī reported from ʿĀʾishah ؓ, who said: When the Prophet ﷺ married his daughter Umm Kulthūm to ʿUthmān, he said to her: "Your husband is the most similar of people to your grandfather Ibrāhīm and your father Muḥammad." Ibn ʿAdī and Ibn ʿAsākir reported from Ibn ʿUmar, who said: The Messenger of Allah ﷺ said: "We liken ʿUthmān to our father Ibrāhīm." The reason he was called Dhū al-Nūrayn ؓ Al-Bayhaqī reported in his Sunan from ʿAbd Allāh b. ʿUmar b. Abān al-Juʿfī, who said: My maternal uncle Ḥusayn al-Juʿfī said to me: Do you know why ʿUthmān was called Dhū al-Nūrayn? I said: No. He said: No one has ever combined two daughters of a prophet since Allah created Adam until the Hour will rise except ʿUthmān; therefore he was called Dhū al-Nūrayn. Abū Nuʿaym reported from al-Ḥasan, who said: ʿUthmān was called Dhū al-Nūrayn because no one is known to have closed his door upon two daughters of a prophet other than him. Ibn ʿAsākir reported from ʿAlī b. Abī Ṭālib that he was asked about ʿUthmān and said: (That is a man who is called in the highest assembly Dhū al-Nūrayn; he was the son-in-law of the Messenger of Allah ﷺ through his two daughters). Al-Mālīnī reported with a chain containing weakness, from Sahl b. Saʿd, who said: (ʿUthmān was called Dhū al-Nūrayn because he moves from one dwelling to another in Paradise, and two flashes of light shine for him; therefore he was called that).
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