When ʿUthmān (may Allah be pleased with him) was chosen as caliph, the twenty-fourth year of the Hijra had begun. On the very day of the death of ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him), the Commander of the Faithful, his funeral was held and he was buried, which was a Sunday. Three days later, allegiance (bayʿa) was given to ʿUthmān b. ʿAffān as the Commander of the Faithful.
ʿUmar (may Allah be pleased with him) had stipulated that after him, the caliphate should be entrusted to one person through consultation (shūrā) among six individuals. These six were: ʿUthmān b. ʿAffān, ʿAlī b. Abī Ṭālib, Ṭalḥa b. ʿUbayd Allāh, Zubayr b. al-ʿAwwām, Saʿd b. Abī Waqqāṣ, and ʿAbd al-Raḥmān b. ʿAwf—may Allah be pleased with them all.
ʿUmar considered it problematic to transfer the caliphate directly to one of these six. He said: "I will not determine the leadership of the Muslims, neither in my life nor after my death, by taking on such a responsibility. If Allah wills good for you, He will unite you upon the best decision made by these six. Just as He united you upon the caliphate of your most virtuous after your Prophet (peace and blessings be upon him)."
ʿUmar was so God-conscious (taqwa) that he did not include Saʿīd b. Zayd b. ʿAmr b. Nufayl in this council, as Saʿīd was his cousin. He feared that, due to this kinship, Saʿīd might be appointed caliph. Therefore, he did not include him in the council, even though Saʿīd was one of the ten given glad tidings of Paradise.
Indeed, according to a narration transmitted by al-Madāʾinī from his teachers, ʿUmar excluded Saʿīd from the six and said: "I will not include him in the council." He also told the council members: "Let my son ʿAbd Allāh join you, but he shall have no vote—only to advise. He is not to assume leadership."
ʿUmar ordered that, until the council reached a decision, Ṣuhayb b. Sinān should lead the people in prayer for three days, that the council should begin deliberations immediately, and that certain individuals should guard the meeting until a decision was reached. He appointed fifty Muslims for this task. He also assigned Ṭalḥa al-Anṣārī and Miqdād b. al-Aswad al-Kindī to encourage the council to conclude its work swiftly. ʿUmar said: "I do not think people will choose anyone other than ʿUthmān or ʿAlī, for they stood by the Messenger of God (peace and blessings be upon him) and served as scribes of the revelation brought by Gabriel."
It is said that when ʿUmar passed away and his body was prepared, ʿAlī and ʿUthmān stepped forward to lead the funeral prayer. ʿAbd al-Raḥmān b. ʿAwf said to them: "You have no authority in this matter. Here is Ṣuhayb, whom ʿUmar instructed to lead the people in prayer." Thus, Ṣuhayb led the funeral prayer. The council members, except Ṭalḥa, along with ʿUmar's son ʿAbd Allāh, lowered him into his grave. Ṭalḥa was not present. After the burial, Miqdād b. al-Aswad gathered the council members at the house of Miswar b. Makhrama. Some say the council met in ʿĀʾisha's room, others in the public treasury (bayt al-māl), and others in the house of Fāṭima bint Qays, who was the sister of Ḍaḥḥāk b. Qays. However, the most reliable report is that the council met in the house of Miswar b. Makhrama. Allah knows best.
When the council began its meeting, Abū Ṭalḥa drew a curtain over them. ʿAmr b. al-ʿĀṣ and Mugīra b. Shuʿba sat behind the curtain. Saʿd b. Abī Waqqāṣ drove them away, saying: "Did you come here just to say you were present at the council?"
In summary, when the council members began their session and secluded themselves in a room, they started to discuss the matter of choosing the caliph. There was much debate and raised voices. After Abū Ṭalḥa intervened, three members of the council ceded their rights to the other three: Zubayr gave his right to ʿAlī, Saʿd to ʿAbd al-Raḥmān b. ʿAwf, and Ṭalḥa to ʿUthmān b. ʿAffān—may Allah be pleased with them all. ʿAbd al-Raḥmān then asked ʿAlī and ʿUthmān:
"Which of you will withdraw from this matter and leave the caliphate to the other, under Allah and Islam's supervision? We will give the caliphate to whichever of the two remaining is more virtuous." Both ʿAlī and ʿUthmān remained silent. ʿAbd al-Raḥmān said:
- I relinquish my right. By Allah and Islam's right over me, I will strive to appoint whichever of you is more deserving as caliph. Agreed?
- Yes.
After this, ʿAbd al-Raḥmān addressed both, enumerating their virtues and merits, and took a pledge that if either was appointed caliph, he would rule justly, and if not, he would obey the chosen caliph. Both agreed and left the meeting.
According to reports, the council members left the decision to ʿAbd al-Raḥmān b. ʿAwf, so that he would appoint as caliph whichever of them he deemed most virtuous. It is said that ʿAbd al-Raḥmān consulted everyone about this matter, seeking the opinions of all, including those outside the council. Everyone recommended ʿUthmān b. ʿAffān. ʿAbd al-Raḥmān even asked ʿAlī:
- If I do not appoint you as caliph, whom do you recommend?
- I recommend ʿUthmān.
He asked ʿUthmān the same:
- If I do not appoint you as caliph, whom do you recommend?
- I recommend ʿAlī, son of Abū Ṭālib.
The strongest view is that this occurred before the three members ceded their rights to the other three. In the end, ʿAbd al-Raḥmān b. ʿAwf also relinquished his right and pledged to appoint as caliph whichever of ʿAlī or ʿUthmān was more virtuous. He then consulted with the public, prominent individuals, groups, individuals in pairs and threes, both openly and secretly, even visiting veiled women behind their curtains, children, caravans arriving in Medina, and nomads, day and night for three days. He did not find even two people disagreeing about ʿUthmān's appointment. Only ʿAmmār and Miqdād are said to have recommended ʿAlī, but they too later pledged allegiance to ʿUthmān with the rest of the people.
ʿAbd al-Raḥmān b. ʿAwf spent three days and nights in supplication (dua), consultation, and prayer, without sleep, seeking opinions. He did not find anyone recommending anyone other than ʿUthmān. On the fourth night after ʿUmar's death, just before dawn, ʿAbd al-Raḥmān went to the house of his nephew Miswar b. Makhrama and said: "O Miswar, are you awake? By Allah, I have not closed my eyes for three days. Go and call ʿAlī and ʿUthmān for me." Miswar asked: "Which one should I call first?" ʿAbd al-Raḥmān replied: "Call whichever you wish first." Miswar narrates: "I went to ʿAlī first and told him, 'My uncle is calling you.' ʿAlī asked, 'Did he tell you to call anyone else with me?' 'Yes.' 'Who?' 'ʿUthmān b. ʿAffān.' 'Did he say whom to call first?' 'No, he said call whichever you wish first, so I came to you.'"
ʿAlī set out with me. When we reached ʿUthmān's door, ʿAlī waited outside while I went in. I saw ʿUthmān praying the witr with the dawn prayer. He told me the same as ʿAlī. Then he came out and we all went to my uncle. My uncle was praying. After finishing, he turned to ʿAlī and ʿUthmān and said:
- I asked the people about you and found no one recommending anyone other than you two. After saying this, he took a pledge from both: that whichever was appointed caliph would rule justly, and the other would obey and listen to the caliph. He then took them to the mosque. ʿAbd al-Raḥmān wore the turban of the Messenger of God (peace and blessings be upon him) and was girded with his sword. He summoned the leading Emigrants (Muhājirūn) and Helpers (Anṣār), and announced for the congregation to gather in the mosque for prayer. The call to prayer (adhan) was made. The mosque filled to capacity, people formed rows, and it was crowded. ʿUthmān found a place in the back rows, as he was a shy man. Then ʿAbd al-Raḥmān ascended the pulpit of the Messenger of God (peace and blessings be upon him). He waited a long time, made a lengthy supplication, which people could not hear, and then began to speak, saying:
- O people, I have asked your opinions both openly and secretly. I have not found anyone recommending anyone other than these two men. You have recommended either ʿAlī or ʿUthmān. O ʿAlī, rise and come to me.
ʿAlī rose and stood beneath the pulpit. ʿAbd al-Raḥmān took his hand and said:
- Do you pledge allegiance to me on the Book of Allah, the sunnah of His Prophet (peace and blessings be upon him), and the practices of Abū Bakr and ʿUmar?
- No, but I pledge allegiance to you to the extent of my ability and strength in this matter. Upon this, ʿAbd al-Raḥmān released his hand and said:
- O ʿUthmān, rise and come to me. ʿUthmān came. ʿAbd al-Raḥmān took his hand and asked: Do you pledge allegiance to me on the Book of Allah, the sunnah of His Prophet (peace and blessings be upon him), and the practices of Abū Bakr and ʿUmar?
- Yes.
ʿAbd al-Raḥmān raised his head to the ceiling of the mosque, his hand in ʿUthmān's, and said: "O Allah, bear witness. O Allah, bear witness. O Allah, bear witness. O Allah, I have removed this responsibility from my neck and placed it upon ʿUthmān's." People rushed to pledge allegiance to ʿUthmān. They surrounded him under the pulpit. ʿAbd al-Raḥmān b. ʿAwf sat in the place where the Prophet (peace and blessings be upon him) used to sit on the pulpit, and ʿUthmān sat on the second step below. People came and pledged allegiance to him. ʿAlī, son of Abū Ṭālib, was the first to pledge allegiance, though according to another narration, he was the last. Ibn Jarīr and other historians, quoting unknown sources, said that ʿAlī said to ʿAbd al-Raḥmān: "You deceived me. You appointed ʿUthmān because he is your relative, so that he would consult you daily in governance." ʿAlī hesitated to pledge allegiance to ʿUthmān, until ʿAbd al-Raḥmān recited the verse: "Whoever breaks his word only breaks it to the detriment of himself. But whoever fulfills that which he has promised Allah—He will grant him a great reward." (al-Fath 48:10)
These reports have no basis and contradict authentic sources. We reject such reports and their transmitters. Allah knows best.
We believe that such baseless things, imagined by foolish storytellers and sectarians who cannot distinguish between sound and weak reports, have no place among the Companions (ṣaḥāba). Allah is the One who grants success in reaching the truth.
Scholars of sīra have differed regarding the exact day of ʿUthmān's pledge of allegiance. According to a narration from al-Wāqidī's teachers, ʿUthmān was pledged allegiance on Monday, the night before the end of Dhū al-Ḥijja in the twenty-third year of the Hijra. After the pledge, the month of Muḥarram of the twenty-fourth year began, which is a peculiar report.
Al-Wāqidī also narrated from the son of Abū Malīka that: "Three nights after ʿUmar's death, ten days before the end of Muḥarram, ʿUthmān was pledged allegiance." This is even stranger than the previous report.
Sayf b. ʿUmar narrated from ʿĀmir al-Shaʿbī: "The council members decided on ʿUthmān's caliphate on the third day of Muḥarram in the twenty-fourth year of the Hijra, at the time of the afternoon prayer. At that time, Ṣuhayb's muʾadhdhin called the adhan. People gathered between the adhan and the iqāma. ʿUthmān then led them in the afternoon prayer."
Sayf also narrated from Khalīfa b. Zufar and Mujālid: "On the third day of Muḥarram in the twenty-third year of the Hijra, ʿUthmān was chosen as caliph. He came out and led the people in the afternoon prayer. He increased the monthly stipends by one hundred dirhams. He sent envoys to the cities. He was the first to do so."
I say: From what we have narrated regarding the pledge to ʿUthmān, it is clear that the pledge was given before noon, and after the people pledged allegiance to him in the mosque, he was taken to the council house, where the rest of the people pledged allegiance. It appears the ceremony was only completed after the afternoon. Ṣuhayb led the noon prayer that day.
Al-Shaʿbī and others say the same. As for the first sermon ʿUthmān delivered to the Muslims, Sayf b. ʿUmar narrated from Badr b. ʿUthmān, who said his uncle reported: "When the council pledged allegiance to ʿUthmān, he ascended the pulpit. He was the saddest among the people. He began to deliver a sermon from the Prophet's pulpit, praising Allah and sending blessings upon the Prophet (peace and blessings be upon him), then said: 'You are in a transient abode. You will depart from here. You are living the end of your lives. Strive to do as much good as you can before your term ends, for death will come to you either in the morning or evening. Beware, the world is based on deception and pride. Let not the life of this world deceive you, nor let any deceiver deceive you concerning Allah's mercy. Take lessons from those before you. Be earnest, strive, and do not fall into heedlessness. Where are the sons and brothers of the world who built and enjoyed it for long? Has not the world cast them aside? Cast the world aside as Allah has cast it. Seek the Hereafter. Allah has given a parable for it, and it is the best of parables. He says:
"And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope." (al-Kahf 18:45-46)
After this, people began to pledge allegiance to ʿUthmān.
I say: ʿUthmān delivered this sermon either after the afternoon prayer or before noon. At that time, ʿAbd al-Raḥmān b. ʿAwf was sitting at the head of the pulpit. This is the most reasonable view. Allah knows best.
According to some, when ʿUthmān delivered his first sermon, he was tongue-tied and could not speak properly, then said: "O people! Indeed, the first mount is always difficult. If I live, I will deliver sermons to you with ease from now on." The author of "al-ʿIqd" and others relate this, but I have not found a reliable chain for this report. Allah knows best.
Al-Shaʿbī says: ʿUthmān increased the stipends of the Muslim soldiers by one hundred dirhams. ʿUmar used to give one dirham from the public treasury (bayt al-māl) for ifṭār every night of Ramadan to the Mothers of the Believers, the wives of the Messenger of God (peace and blessings be upon him), giving them two dirhams each. When ʿUthmān became caliph, he continued this practice and increased the stipends. He also built a shelter in the mosque for worshippers, those in retreat (iʿtikāf), travelers, the poor, and the destitute. May Allah be pleased with him. When Abū Bakr ascended the pulpit to deliver a sermon, he stood one step below where the Messenger of God (peace and blessings be upon him) stood. ʿUmar, during his caliphate, stood one step below Abū Bakr. When ʿUthmān became caliph, he said: "This matter will be prolonged," and ascended to the Prophet's step to deliver the sermon. He also added a second call to prayer before the Friday sermon.
The first judgment ʿUthmān issued was regarding ʿUbayd Allāh b. ʿUmar. ʿUbayd Allāh had attacked and killed the son of Abū Luʾluʾa, his father's killer, and also struck dead a Christian named Jufayna. It is said that these two, Jufayna and Hormuzān, were those who incited Abū Luʾluʾa to kill ʿUmar. Allah knows best.
ʿUmar had ordered that Abū Luʾluʾa be imprisoned so that the next caliph could judge his case. When ʿUthmān became caliph, his first task was to resolve ʿUbayd Allāh's case. ʿAlī demanded that ʿUbayd Allāh also be executed. One of the Emigrants said: "Yesterday his father was killed, and today ʿUbayd Allāh should be killed as well?" ʿAmr b. al-ʿĀṣ said: "O Commander of the Faithful! Allah has relieved you of this responsibility. This did not happen during your caliphate. Do not interfere with ʿUbayd Allāh."
Thus, ʿUthmān paid the blood money for Jufayna, Hormuzān, and Abū Luʾluʾa from the public treasury, as they had no heirs other than the state. The head of state has the authority to act in the best interest in such matters. He did so and released ʿUbayd Allāh. Ziyād b. Labīd al-Bayāḍī, whenever he saw ʿUbayd Allāh b. ʿUmar, would say:
"O ʿUbayd Allāh! There is no place for you to escape, nor for you to seek refuge with the son of Erwan. By Allah, you have shed unlawful blood. The blood of Hormuzān was truly forbidden and dangerous." Someone would say: "Do you accuse Hormuzān of ʿUmar's murder?"
At such times, some foolish person would say:
"Yes, because he gave instructions for it. Abū Luʾluʾa's weapon was in his house, and he kept turning the matter over and over."
Because Ziyād b. Labīd kept reciting this poem, ʿUbayd Allāh complained to ʿUthmān, who forbade Ziyād from reciting it. Ziyād then composed another poem:
"O father of ʿAmr and ʿUbayd Allāh! Do not doubt Hormuzān's killing. If you have forgiven a wrong, its causes are clear. If you have forgiven unjustly, what does it benefit you to prevent me from speaking?"
Again, ʿUthmān summoned Ziyād, forbade him from reciting this poem, and rebuked him, so Ziyād stopped. Then ʿUthmān b. ʿAffān wrote to his governors, military commanders, prayer leaders, and public treasury officials, commanding them to enjoin good and forbid evil, to obey Allah and His Messenger, to adhere to the Book and the sunnah, and to abandon innovations.
Ibn Jarīr says: In this year, ʿUthmān dismissed Mugīra b. Shuʿba from the governorship of Kufa and appointed Saʿd b. Abī Waqqāṣ. ʿUmar had said: "If Saʿd fulfills his office well, excellent. Otherwise, whoever is appointed in his place should seek his help, for I did not dismiss him out of incapacity or treachery." Saʿd governed Kufa for more than a year.
According to al-Wāqidī, as narrated from Zayd's father Aslam, ʿUmar had instructed that governors he appointed should remain in office for one year. When ʿUthmān became caliph, he kept Mugīra b. Shuʿba as governor of Kufa for a year, then dismissed him and appointed Saʿd. He later dismissed Saʿd and appointed Walīd b. ʿUqba b. Abī Muʿayṭ as governor.
Ibn Jarīr says: According to al-Wāqidī, Saʿd's governorship of Kufa continued into the twenty-fifth year of the Hijra, meaning he served for a year. In the twenty-fourth year, Walīd b. ʿUqba fought in Azerbaijan and Armenia because the locals broke their peace treaty with the Muslims during ʿUmar's time. This battle occurred in the twenty-fourth year, according to Abū Mihnaf, though others say it was in the twenty-sixth year.
Ibn Jarīr says: The reason for the battles in Azerbaijan and Armenia was that Walīd b. ʿUqba, upon the locals violating the peace, marched with the Kufa army, conquered the lands, seized much booty, and took captives. The Armenians and Azerbaijanis, fearing destruction, renewed their treaty with Ḥudhayfa b. al-Yamān, agreeing to pay 80,000 dirhams annually. Walīd collected the jizya from them that year and returned safely to Kufa with booty, passing through Mosul. While in Mosul, he received a letter from ʿUthmān instructing him to support the Syrians in their war against the Byzantines.
Ibn Jarīr says: In the twenty-fourth year, the Byzantines became aggressive, and the Syrians feared them. They wrote to ʿUthmān for help, so he sent a letter to Walīd b. ʿUqba: "When this letter reaches you, send a reinforcement of eight, nine, or ten thousand men under a noble, brave, and trustworthy commander to your brothers in Syria."
When ʿUthmān's letter arrived, Walīd addressed the congregation, informing them of the caliph's command. The people responded, and Walīd encouraged them to strive in jihad and support Muʿāwiya and the Syrians. He appointed Salmān b. Rabīʿa as commander of the reinforcement. Within three days, eight thousand responded and set out for Syria to reinforce the Muslim army under Ḥabīb b. Maslama al-Fihrī. After joining forces, they attacked Byzantine lands, gained booty, took many captives, and conquered many fortresses. Praise be to Allah.
According to al-Wāqidī, the one who sent Salmān b. Rabīʿa to reinforce the Syrians was Saʿīd b. ʿĀṣ. Upon ʿUthmān's letter, Saʿīd sent Salmān with six thousand cavalry to Syria, joining Ḥabīb b. Maslama. The Byzantine Mavriya, with an army of eighty thousand Byzantines and Turks, advanced against the two Muslim forces. Ḥabīb b. Maslama, a courageous and formidable commander, planned a night attack. When his wife heard of his plan, she asked: "Where will I meet you tomorrow?" He replied: "Tomorrow, either at the canopy of Mavriya's throne or in Paradise." That night, Ḥabīb and the Muslims attacked the Byzantine army, killed many enemies, and his wife reached the throne's canopy before him, becoming the first Arab woman to have a canopy set up for her. Afterward, Ḥabīb died, leaving her a widow. After his death, Ḍaḥḥāk b. Qays al-Fihrī married her. She had been Ḥabīb's concubine and the mother of his child.
People disagreed about who led the pilgrimage in the twenty-fourth year. Al-Wāqidī and Abū Maʿshar said that ʿAbd al-Raḥmān b. ʿAwf led the Muslims in Hajj by ʿUthmān's order. Others said ʿUthmān himself led the Hajj, but the first report is more famous, as ʿUthmān was unable to perform Hajj that year due to persistent nosebleeds, which threatened his life. For this reason, the twenty-fourth year was called the "year of nosebleeds." That year, Abū Mūsā al-Ashʿarī conquered the city of Rayy after its people broke their treaty with Ḥudhayfa b. al-Yamān.
Also in this year, Surāqa b. Mālik b. Juʿshum al-Mudlijī died, known as Abū Sufyān. He lived in Kadīd. During the Hijra, when the Prophet (peace and blessings be upon him), Abū Bakr, ʿĀmir b. Fuhayra, and ʿAbd Allāh b. Urayqiṭ al-Dilī left the cave of Thawr for Medina, Surāqa pursued them, as the Meccans had set a reward of one hundred camels for each. Surāqa hoped to capture them and claim the reward, but Allah did not grant him this. As he approached the travelers and heard the Prophet (peace and blessings be upon him) reciting the Qur'an, his horse's legs sank into the ground, and he sought their protection, which they granted. Abū Bakr wrote a guarantee of safety for Surāqa in the Prophet's name. After the Battle of Ṭāʾif, Surāqa brought this document to the Prophet, became Muslim, and was honored by him. Surāqa then asked:
- O Messenger of Allah, is it only this year that we will not perform ʿumra, or will it be forever?
- No, from now on, ʿumra is included in Hajj. This will remain so until the Day of Resurrection.