The following article was taken from: http://www.geocities.com/islamimiracles3/caliphs_of_islam.htm
Note: The name in the original Arabic is "Uthman" or "Othman", and not "Usman". The name for the old Turkish "Ottoman" empire was derived from this name. This article was written by a brother who is either from Pakistan or India; may Allah Almighty always be pleased with him. It is part of the Muslims' Urdu language in these two countries to pronounce the "th" as "s", which is not accurate with the original Arabic.
May
Allah be the guardian of the couple! After Lot, Usman is the first man who, with his wife,
has given up the comfort of his home for the cause of Allah."
Thus said
the Holy Prophet when his son-in-law, Usman, left Mecca for Abyssinia, to excape
persecution at the hands of the Meccans.
Usman was
born some six years after the birth of the Holy Prophet. His father's name was Affan. Arwa
was the name of his mother. His grandaughter, Baiza, was a daughter of Abdul Muttalib and
therefore an aunt of the Holy Prophet. Usman belonged to the Omayya branch of the Quraish.
Banu Omayya were thought to be the equals of Banu Hashim. The national flag of the Quraish
was in their keeping.
When
Usman grew up, he became a cloth merchant. His business grew rapidly and he came to be
looked upon as a top business man of the city. He often visited Syria in connection with
his business. Flourishing business brought him both wealth and position.
However,
Usman was an extremely kindhearted man. He looked upon wealth as a means of helping
others. If money could remove suffering, Usman was always ready to help.
It
was Abu Bakr who won Usman for Islam. He and Usman were great friends. The Holy Prophet
belonged to Banu Hashim and Usman belonged to Banu Omayya. There was old rivalry between
the two tribes. This did not keep back Usman from accepting the truth. As soon as he heard
the message of Islam, he accepted it. He was one of the first Muslims. The Holy Prophet
gave to him his daughter, Ruaqayya in marriage.
By
becoming a Muslim, Usman drew upon himself the anger of his relatives. His uncle, Hakam,
tied his hand and foot. He then shut him up in a dark room. Usman gladly underwent all
kinds of torture, but refused to give up Islam.
The
Quraish who once loved Usman now became his enemies. His own relatives would have nothing
to do with him. This made Usman feel miserable. He went to the Holy Prophet and asked
permission to go to Abyssinia. The permission was given. Usman was the first Muslim to
leave for Abyssinia. He and his wife crossed the Red Sea and sought refuge in Abyssinia.
They were the first to give up their home and all they had for the cause of Allah.
When
migration from Mecca began, Usman and his wife Ruqayya also went to Medina and settled
there.
Usman
was among those who were very close to the Holy Prophet. He fought by the side of the
Prophet in all battles except Badr. He could not go to Badr because his wife, Ruqayya, was
very ill. The Prophet himself told Usman to stay back at Medina and attend to his ailing
wife. Ruaqayya died of this illness.
Usman
took the death of Ruqayya very much to heart. He was all the more sad because he no longer
enjoyed the honor of being the son-in-law of the Prophet. The Holy Prophet saw this. So he
married to Usman his second daughter, Umm Kulthum. This was a rare honor. It earned for
Usman the title of "Zun-Noorain," or "the possesor of two lights."
In the
sixth year of Hijra was signed the treaty of Hudaibiya. Usman played an important part in
the peace talks. It was he who was sent by the Holy Prophet to contact the Quraish. The
Quraish said they had no objection if Usman alone visited the Kaaba, but they were
unwilling to let the Messenger of Allah enter Mecca. To this Usman replied: "It is
unthinkable that I take preference over the Prophet. If he can't visit the House of Allah,
I too, will not visit it." Usman's firm stand at last forced the Quraish to yield
ground.
In the
meantime, a rumor got afoot. It was given out that Usman had been killed by the Quraish.
The report shocked the Prophet. He determined to avenge the death of Usman. He stood under
a tree and took a pledge from his followers. He struck his hand on each man's hand and the
man said, "I will fight unto death for the sake of Usman."
Such was
the regard in which Usman was held by the Prophet! However, the rumor proved to be untrue.
Usman came back safe and sound.
When the
Muslim refugees first came to Medina, they had great difficulty in getting drinking water.
There was just one well but it was owned by a Jew. The Jew would not allow the refuges to
get water from it. So the holy Prophet said, "who is there that will buy this well
for the Muslims? Allah will reward him a fountain in Paradise." Usman at once
responded. He brought the well for twenty thousand dirhams and gave it away for the free
use of Muslims.
When the
Muslims grew in numbers, the Prophet's Mosque became too small for them. The holy Prophet
said, "Who will spend money for the extension of the mosque?" Usman again came
forward. He bought the adjoining piece of land for the extension.
In the
ninth year of Hijra, reports reached the Holy Prophet that the Emperor of Byzantium was
preparing a march on Medina. These reports disturbed the Muslims. The Holy Prophet began
to counter preparations. He appealed to people to give whatever they could. Usman gave one
thousand camels, fifty horses and one thousand pieces of gold. The holy Prophet looked at
the heap of gold and declared, "Whatever Usman does, from this day on, will do him no
harm."
Usman was
one of the scribes of the Prophet. He was one of the men who wrote portions of the Qur'an
as they were revealed. He was also one of the ten Companions whom the holy Prophet gave
the good news of the kingdom of Heaven.
Closeness
to the Prophet won Usman a high place among the Companions. He was one of the advisors of
Abu Bakr and Omar during their Caliphate.
Omar
had nominated a six-man council to choose a Caliph from among its members. These members
were: Ali, Usman, Abdur Rehman bin Auf, Saad bin Abi Waqaas, Zubair bin Awwam and Talha
bin Obaidullah. The electors were to meet and finish their task within three days of
Omar's death. Such was the will of the late Calpih.
The
electors met. Talha had been out of Medina for some days, so he could not attend the
meeting.
The
council of electors had a long sitting. It could not come to an agreed decision. There was
an impasse. So Abdur Rehman bin Auf said, "If any man is willing to withdraw his
name, he will have the right to nominate the Caliph. Who will withdraw?" All kept
silent. Then Abdur Rehman said, "I withdraw my name."
All
except Ali said they were ready to accept Abdur Rehman's decision. Abdur Rehman asked Ali
what he had to say. He replied, "Promise to be just. Promise not to be partial on
account of kinship. Promise to be led by the welfare of the people alone. If you promise
these things, I agree to abide by your decision."
Abdur
Rehman promised all these things. The election of the Caliph now rested with Abdur Rehman
bin Auf.
Abdur
Rehman was fully alive to the heavy responsibility he had placed upon himself. The news of
Omar's death had drawn to Medina the leaders of public opinion from all over the empire.
Abdur Rehman went to each one of them and held long talks. The Banu Hashim were for Ali.
All others favored Usman. Other candidates were out of the picture.
Abdur
Rehman now talked to the two likely candidates.
"Who do you think is the fittest person after you?" he asked Ali.
"Usman," was
the reply.
He put Usman the same question and he named Ali.
At last
the third night came. In the morning Abdur Rehman was to announce his decision. He sat up
whole night, holding long talks with the other four members of the council. He made a last
effort to get a unanimous decision. But he failed in this effort. The differences between
Banu Hashim and Banu Omiyyah could not be patched up. At last the call to the morning
prayer brought these talks to an end.
When the
prayer was over, people in the mosque were all ears to hear what Abdur Rehman had to say.
Abdur
Rehman stood up. For some minutes he prayed to Allah to guide his thoughts. Then he said,
"O people," I have given my best thought to the matter. I have talked to
different people and got their opinion. I hope you will not differ with my decision."
Then
Abdur Rehman called Usman and said, "Promise that you will act according to the
commandments of the Qur'an and the example set by the Holy Prophet and his two
Caliphs."
"I promise to do that to the best of my knowledge and ability,"
declared Usman.
Thereupon
Abdur Rehman bin Auf pledged loyalty to Usman. His example was followed by all present.
Ali also pledged loyalt to the new Caliph. Usman became the third Caliph of Islam.
When
the pledge was over, Usman rose to address the gathering. All were eager to hear what the
new Caliph had to say. But the weight of the new responsibility made Usman's body shake.
All he could say was, "O people, it is not easy to manage a new horse. There will be
several occasions to speak to you. If I live, I will address you some other day. But you
know, I am not very good at speech-making."
The
first case that came up before Usman was the case of Obaidullah the second son of Omar.
Obaidullah had slain to Persians, Hurmuzan and Jafina. That was because he believed them
to be co-plotters with Abu Lolo. Abu Lolo was the murderer of his father.
The
evening before Omar was mortally wounded, Abdur Rehman son of Abu Bakr had seen Abu Lolo
standing with Hurmuzan and Jafina. The three were whispering to one another. As Abdur
Rehman passed by, the three got startled. A double edge dagger had falled on the ground.
After his father's death, Obaidullah examined the dagger of the asassin. It answered
exactly to the description given by Abdur Rehman. Obaidullah felt sure that Abu Lolo alone
was not responsible for killing his father. He flew into a rage and killed the other two
partners in the plot.
The case
came up before Usman. He put the matter before the leading Companions. Ali said that the
evidence of one man was not enough to prove Huramuzan and Jafina guilty. The other
Companions differed with this view. Usman found a way out of the difficulty. He himself
laid the bloodmoney for the two Persians. As they had no relatives, the Caliph had the
legal right to act in their behalf. The decision of Usman was liked by all.
The
First Directive
The
new Caliph issued a directive to all civil and military officers. It said that they should
be just in their dealings, honest in money matters and tolerant towards non-Muslims.
Further, the officers were told to keep their word, even with the enemy. They were
reminded that they were no more than the servants and guardians of the people not their
masters and rulers.
Saad bin
Waqqas was the Governor of Kufa. He took a loan from the public treasury and foiled to
return it in time. The Treasury Officer, Abdullah bin Masud, reported the matter to the
Caliph. Usman dismissed Saad bin Waqqas. This was in the year 26 A.H.
Azarbaijan
and Armenia were conquered during Omar's time. But these provinces were afterwards lost.
Both provinces were under the Governor of Kufa. When Saad bin Waqqas was removed from
governorship, Azarbaijan rebelled. Usman ordered military action against it and the
province was once again under the Muslim flag.
Usman
deputed Salmab bin Rabia and Habib bin Muslima to reconqure Armeina. In this campaign
Habib's wife also went with him. On day Habib came to know that the commander of the
Armenian army was preparing to strike. Habib did not have enough troops, so he decided to
carry out a night raid, before the enemy could strike.
Habib's
wife saw him put on armour one evening. She asked him what made him buckle on armor at a
such late hour. "My goal tonight is the ten of the Armenian commander of the Garden
of Paradise," replied the husband. A suddent thought struck the lady. "When
should not I share the honor with my husband?" she said to herself. As soon as her
husband was gone, she dressed like a soldier and rushed off to the enemy camp.
At the
dead of the night Habib carried out his raid. The enemy was taken by complete surprise.
Killing the Armenian guard, Habib reached the commander's tent. He was amazed to find his
wife already waiting for him at the tent door. She was dressed like a soldier and was
fully armed. Together the couple fell on the enemy commander and killed him.
Muawia
was the Governor of Syria under Usman. Anatolia was still under Byzantium. Skirmishes with
the Byzantine troops were common. In the year 26 A.H., Muawia led
an army into Anatolia and took the city of Amuria. He wanted to advance, but troop
movement by land seemed difficult. So he had to stop short.
Muawia
now turned his attention to the Mediterranean. He saw the importance of the islands in
this sea and made plans to occupy them.
Muawia
had a strong liking for the sea. He foresaw the Islam could not be strong without a
powerful navy. During Omar's caliphate he put this plan before the Calpih, but Omar was
opposed to sea fighting. He did not think it was wise to risk the lives of Muslims in
sea-battles. So he did not approve of Muawia's plan. When Usman became Caliph, Muawia
again took up the question of the navy with the Caliph. Usman agreed to Muawia's plan, on
condition that no one was to be forced against his will to take part in the naval
campaign.
In 28 A.H., Muawia
prepared a fleet of ships. The Governor of Egypt joined him with his own fleet. The two
fleets jointly invaded Cypress. The people of the island fought bravely but had to give in
at last. They made peace with the Muslims. The victors undertook to defend the island. In
return they got the right to use the island as a military base.
Amr
bin As was the first Muslim Governor of Egypt. For some time he continued to be the
Governor under Usman. He was replaced by Abdullah bin Sarah, in 25 A.H. Soon there
was a rising in Alexandria. Byzantium was at the back of this rising. Usman again sent Amr
bin As to Egypt, who put down the rising. After this, Abdulah bin Sarah again took over as
Governor of Egypt.
In 26 A.H., the
Governor of Egypt got order from the Caliph to advance into North Africa. In Omar's time,
Amr bin As had occupied Tripoli. Abdullah bin Sarah was now to march into Tunisia. The
Caliph also sent an army from Medina to help his Egyptian governor. This army men included
men like Ibn Abbas, Ibn Omar, Ibn Jaafar, Ibn Zubair, Hasan and Hussain. The Caliph wanted
to make sure that the North Africa campaign succeeded well. So he went some of the best
men to Medina to help Ibn Sarah.
The
rising in Alexandria had under lined the need of occupying North Africa. Byzantine bases
in North Africa were an ever-present threat to Safety of Egypt. The Caliph decided to
remove this threat.
Abdullah
bin Sarah spread his armies in Tripoli. From these military bases he was to strike at the
Byzantine forces.
Near the
city of Yaquba, Abdullah found his way blocked by a hug Byzantine army. It numbered more
than one hundred and twenty thousand. The Muslim army was far smaller.
The
battle began. It went on for some days without a clear gain to either side. The Berbers
formed the bulk of the Byzantine army. They were fearless fighters. For several days the
outcome of the battle seemd to hang in the balance. Seeing this, the Byzantine commander
thought of a clever plan. He announced a fat reward for the man who would strike off
Abdullah's head. The reward consisted of a hundred thousand pieces of gold and the hand of
his beautiful daughter. By killing the Muslim commander, the clever Byzantine general
hoped to dampen the spirit of the Muslim troops and win the battle.
This
announcement put Abdullah bin Sarah on his guard. He stayed most of the time in his tent.
Abdullah bin Zubair noticed this. So he made a counter announcement in the Muslim army.
Anyone who would cut off the Byzantine commander's head was to get a hundred thousand
pieces of gold and the hand of the beautiful Byzantine princess. Shortly after the
announcement the Byzantine commander was slain. His army fled and the Muslims won a
complete victory.
Seach now
began for the man who had slain the Byzantine commander. However no man came out to claim
the reward. At last the beautiful daughter of the Byzantine commander herself identified
the man who had slain her father. The hero was none other than Abdullah bin Zubair. The
princes was married to him.
The
victory cleared the way for the Muslims to advance in North Africa. Muslim troops now
spread out in Tunisia and Morocco and occupied important points.
The North
African Campaign went on for full fourteen months. During this short period, Muslim armies
were able to overrun the whole of North Africa and make it a part of the Arab world.
In
the year 31 A.H., the Arabs fought their first naval battle. Constantine was now the
emperor of Byzantium. He made a daring bid to take back Alexandria. A fleet of 500 ships
sailed off to Egypt.
The
Muslims got ready to beat back the attack. Muawia's fleet set sail from Syria. Abdullah
bin Sarah, the Governor of Egypt, also advanced with the fleet. The two fleets met in
mid-sea. Together they sailed on until the enemy fleet was sighted.
A
terrible naval battle took place. It was the first experience of sea-fighting for the
Arabs. But they found no difficulty in proving their superiority. The sea around was soon
cultured with the dead bodies of the Byzantine troops. So much blood flowed that the
sea-water became red all around. The Byzantine fleet was crippled. Enemy ships that
remained took refuge in the island of Sicily. The Muslim fleet came back victorious.
This
fateful sea battle laid the foundation of Muslim sea power. It was to give the Arabs the
unchallenged mastery of the seas for long centuries to come. It was not until the
beginning of the sixteenth century that the Arabs lost their hold on the seas. And with it
the decline of the Muslim world began.
In
the years 26 A.H., there was a rising in Persia. The Muslim governor of Basra marched
against the rebels. They were defeated and punished. Once again peace and order returned
to Persia.
In 30 A.H., the
Governor of Kufa lead a huge army to Tabristan. Tabristan was conquered. In the following
year there was a rising in Khurusan. It was soon put down.
In 31 A.H., Yezdgird,
the former king of Iran, was also killed. He had lost his empire but had not lost hope. He
wandered from place to place and created unrest in the frontier districts. It was he who
had been the cause of most of the risings in Iran.
His last
exploit was a raid on Sistan. With the help of some chiefs of Turkistan, he fell upon
Sistan. He was utterly defeated and fled for life. Wandering alone, he sought refuge in a
water-mill. The miller did not know him but was tempted by his jewels and rich clothes. So
he killed the wretched king and threw his body in the river. Thus ended the wandering
career of the last emperor of Iran. With the death of Yezdgird also ended the constant
trouble in Iran.
Usman's
caliphate was marred by a terrible civil war. It led to the murder of the Caliph himself.
Usman was a very gentle and soft-hearted man. He often overlooked the faults of others.
This made the provincial governors and other officers overbold. Omar's stern hand had
stopped his officers from adopting the undemocratic customs and practices of the courts of
Iran and Byzantium. Usman's hand proved too weak to do the job. The result was unrest in
the provincial capitals. It grew until it engulfed the whole of Islam.
Moreover,
Usman was an old man when he took over. Clever people took advantage of his weakening grip
on state affairs.
Abdullah
bin Saba, a clever Jew or Yemen, played a leading role in this drama. During Usman's
calpihate, he came to Medina, and made a show of becoming a devout Muslim, but he had his
own plans. He stayed for some months in Medina and studied things. He saw that Banu Hashim
regarded the Caliphate their natural right. They thought that Ali, and not Usman, should
have been the Caliph. Abdullah bin Saba determined to make capital out of this.
With
great cunning, he set about his task. He made "love of the Holy Prophet and his
relatives" his starting-point. Out of this, he spun a clever story. Every Prophet, he
said, left behind a "Wasi." The Wasi must be a near relative of the Prophet.
Aaron was the Wasi of Moses. In the same way, the Holy Prophet must also have a Wasi, to
carry on his mission. Muhammad (peace be upon him) was the last of the Prophets. So, his
Wasi, Ali, was the last of the Wasis. Being the Wasi, Ali was the only rightful man to be
the Caliph. Usman, therefore had to be removed from the caliphate.
Abdullah
bin Saba began to preach his views secretly. He visited important cities in the Muslim
empire. In each city, he set up a secret society. He picked up men who lent an easy ear to
what he said. These were generally the men who had some real or imaginary complaint
against the officers. It was easy to tell these men that the Caliph was the real cause of
all trouble.
When the
network of secret societies was complete, Abdullah bin Saba set up his headquarters in
Egypt. The secret societies rapidly increased their strength. For this they used the
following method:
1. Their members made
a great show of piety. They posed as the real well wishers of the people.
2. They invented
complaints against Usman and his officers. Some of the complaints were no doubt real.
Under cover of these, they also said things that did not exist.
3. A regular campaign
was started against all officers. They were described as irreligions and inefficient.
4. Forged letters
were sent from city to city. These letters talked of injustice and unrest in the city of
origin. The Sabaites read out the letters to as many people as possible. Letters were also
forged to show that Ali, Talha, Zubair and other noted Companions had full sympathy with
the movement. This led people to think that there was widespread unrest and that the
leading Companions wanted to remove the Caliph.
Abu
Musa Fired
Abdullah
bin Saba's plan worked well. Basra was the capital of one of the provinces. Abu Musa
Ashari was its governor. One day Abu Musa gave an address. In it he told the people how,
in the early years of Islam, Muslims walked on foot all the way to the field of battle. He
went on to explain what great reward such people had found from Allah.
After
some days, Abu Musa had to goto a battle-front. He rode on a horse. This produced an
uproar against him.
"Look at the Governor!" went round the story, "he says one
thing and does another. Why does he go to the battlefield riding on a horse? Why does he
not earn a greater reward from Allah by walking on foot?"
The
agents of Ibn Saba played with the feelings of people. So much so, that the people get
really angry with Abu Musa. A deputation marched to Medina. The Caliph foundh his hands
forced to dismiss Abu Musa.
Abdullah
bin Amir became the new governor of Basra. The Sabaites started a campaign against him
too.
"He is a raw yougn man," they said, "moreover, he is a
relative of the Caliph. Usman is filling all key-posts with his kinsmen."
Kufa
was the capital of another province. Saad bin Waqqas was its governor. He was the
conquerer of Iran. He took a loan out of public funds and could not return it in time. The
complaint reached the Caliph and Usman dismissed him.
Saad was
replaced by Wali bin Uqba. Walid was a strong man. He took quick action against
mischief-mongers. Some of them one night broke into the house of a man. They took away all
his money and killed him also. They were all arrested and put to death.
The death
of this gang made Sabaites angry. A strong man like Walid bin Uqba was a real danger to
them. So they brought a false complaint against him. They said that he was given to
drinking. A deputation set off to Medina. Two men bore witness before the Caliph and his
advisory council that they had seen their Governor drinking wine. Ali gave the ruling that
the man was guilty. So Usman dismissed the Governor.
Walid was
replaced by Saad bin As. The new governor received people at his house each night. He sat
among them and discussed things with them. Everyone was free to drop in. The Sabaites came
to these meetings in large numbers. Gradually, the started creating trouble. One night
they came down upon a man and beat him in the presence of the Governor.
The
Governor felt humbled. But he also felt helpless. The mischief-mongers were all-powerful.
He could not lay hands on them. Things became so unbearable that the people wrote to the
Caliph. They begged him to rid the city of the hooligans.
Usman
wrote to the governor to send this gang to Muawia, in Syria. He hoped that Muawia would
set them right. The Caliph's order was carried out. Muawia treated these people well. He
tried to win them over with kindness. They began to be rude to Muawia. So Muawia wrote to
the Caliph, telling him that he could do nothing to reform such bad men.
Usman
next sent them to Abdur Rehman bin Khalid, the governor of Hims. Abdur Rehman was a stern
man. He was really hard on these fellows. This brought them to senses. They repented for
what they had done and promised to behave well in the future. Abdur Rehman informed the
Caliph about it. Usman wrote back to him, telling him to send the men back to Kufa, if
they really meant what they said. But once in Kufa they were as active in mischief-making
as ever.
Abdullah
bin Saba chose Egypt to be the center of his party. He did this for a number of reasons.
In the first place, Egypt lay in the middle of the eastern and western wings of the
empire. Secondly, Amr bin As, the former governor of Egypt, had been a popular governor.
His successor, Abdullah bin Sarah, could not be equally popular. Amr bin As had been
removed by Usman. This gave Saba ready ground to whip up discontent among the people.
Thirdly, the North African campaign kept the new governor away from Egypt for more than a
year. This gave Saba a free hand to work out his plans.
In Egypt
Saba also had two powerful allies in Muhammad bin Hudhifa and Muhammad bin Abu Bakr. Both
of them were against Usman. The former had been left an orphan and was brought up by
Usman. When he grew up, he asked the Caliph to make him the Governor of some province.
Usman did not see him fit for so high an office and turned down the request. This made
Muhammad bin Hudhifa angry with the Caliph. He came over to Egypt and became active
against Usman.
Muhammad
bin Abu Bakr was also angry with the Caliph on personal grounds. He had been brought up by
Ali. His mother, the widow of Abu Bakr, had married Ali, after the first Caliph's death.
Muhammad bin Abu Bakr owed a debt to a certain creditor. He failed to pay back the money
in time. The creditor complained to the Caliph. Usman was very impartial in his ruling.
This offended Muhammad bin Abu Bakr. So he also came to Egypt and joined hands with the
enemies of the Caliph.
Abdullah
bin Saba took full advantage of these factors. The central command of the Sabaites in
Egypt sent forth a flood of propoganda against Usman. Letters poured into each city,
telling stories of the terrible plight of people in other places. Local Sabaite agents
gave full publicity to these letters. Before long the people of each city came to think
that theirs was the happinest lot. They came to believe that life was unbearable in other
parts of the Mulsim empire. And they held the Caliph responsible for this all.
The means
of communication being difficult in those days, people had no way of knowing the real
truth about life in provinces other than their own. The Sabaites took full advantage of
this situation.
Since
Omar's day, Muawia had been the governor of Syria. Muawia was a very wise and tactful
ruler. He knew how to keep the situation in hand. So the Sabaite agents had no success in
Syria.
Abu Dhar
Ghiffari, a well-known Companion of the Holy Prophet, lived in Syria. He always kept aloof
from the affairs of the world and its riches. He held that public income should be spent
on the poor the moment it was received. He was against hoarding any money in the public
treasury. "Public money is people's money," he said, "and should be spent
on people the moment it comes in." Muawia was of a different view. He thought that
public income could be kept in the treasury to meet unforseen public needs of the future.
He called public money "Allah's money." He said that the ruler, as the agent of
Allah, had a right to spend public money as he thought fit. Abu Dhar thought otherwise.
In Syria
Saba tried to take advantage of the difference of opinion between the Governor and Abu
Dhar, the noted Companion. He went to Abu Dhar and said, "It is strange that Muawia
calls public money, 'the money of Allah.' He means there by that people should have no say
about the way public money is spent."
Abu Dhar
easily fell into the Sabaite trap. He went straight to Muawia and said, "How is it
that you call public money the 'money of Allah'?"
"Oh Abu Dhar?" replied Muawia mildly, "we are all the
servants of Allah. So all our money is Allah's money."
The reply did not satisfy Abu Dhar.
"All right," siad Muawia, "in future I will call this money
public money."
Now Abu Dhar raised another point. He preached that the rich had no
right to amass wealth. Whatever was over and above their immediate needs, he said, should
be given away to the poor. In support of this, he cited the following words of the Qur'an:
"They who hoard up gold and silver and spend it not in the way of
Allah, tell them of a painful doom on the day when it will all be heated in the fire of
hell. Then their foreheads, their flanks and their backs will be branded therwith. Here is
what you hoarded for yourselves. Now taste of what you used to hoard."
Here again Muawia differed with Abu Dhar. He held that after a man had
paid the poor-rate of two and a half percent, he was free to own health.
Abu Dhar's views made a great appeal to the masses. The
great majority of people were poor. They wanted to share the comforts of the rich. Abu
Dhar's movement began to gain ground rather rapidly.
Muawia
wrote about this to Usman. The Caliph wrote back that Abu Dhar be sent to Medina, with all
the honor due to him.
In
Medina, Abu Dhar started the same movement. Usman called him and said, "O Abu Dhar, I
will force people to pay whatever they owe to Allah and His Apostle. In return, I will
grant them the rights they have over me. But I can force no one to give up the
world."
"Well, then send me out of Medina," said Abu Dhar, "The
Prophet of Allah told me to leave Medina when it had expanded up to Salah."
So Usman
sent Abu Dhar to a small village away from Medina. He gave him some camels and also two
servants to look after him.
It is
true that Abdullah bin Saba and his men did much to stir up discontent against Usman. But
it is equally true that under Usman several things did go wrong. Things were very smooth
when Usman took over. In the years that followed, disturbing factors slowly crept in.
Omar did
not allow his officers to own property outside their native city. One of his Governors
once asked permission to build ahouse in the provincial capital.
"No," replied Omar, "you have a house of your
own in Medina. You do not need another as long as this one is there."
This
policy of Omar kept the leading families of Islam in the national capital. Usman gave up
this policy and allowed people to settle and own property wherever they liked. The result
was that the leading families of the Quraish spread out in different cities. There they
built up power. This naturally lead to a race for supreme power. Each family tried to
outshine all others.
Banu
Umayya and Banu Hashim were old rivals. The first two Caliphs, Abu Bakr and Omar, belonged
to Banu Umayya. He gave his kinsmen high offices in the State. This offended Banu Hashim
and their supporters. In later years, Usman came to depend to much on one of his kinsment.
Marwan, who was a very clever man and was disliked by the people.
During
Usman's calpihate, the expansion of the Muslim empire almost came to an end. Man who had
been kept busy by military campaigns now began to take interest in politics.
Kufa,
Basra, Egypt and Syria were important military bases. These bases were mostly in the hands
of men who had spent no time in the company of the Holy Prophet. The ultra-democratic
spirit of Islam was a thing unknown to them. As soon as Omar's strong hand was gone, these
officers went back to old ways of dealing with people. They tried to be the rulers of
people, rather than their servants. They tried to have for themselves the same comforts
and luxuries as the old rulers of Iran and Byzantium enjoyed.
This
created a distance between the rulers and the ruled. There free spirit of Islam got a
set-back. Naturally people who knew what equality was felt bitter. And the common man who
had tasted of it in full measure during Omar's regime, put the whole blame on the new
Calpih.
Conference
in Medina
Discontent
and unrest went on growing in parts of the empire. At last its effects began to be felt in
Medina. All leading Companions pressed the Caliph to do something in the matter. Usman
agreed. He wrote to all his Governors to meet him when they came for the Haj of 34 A.H.
The Calpih and the governors met in a conference.
"What is the real cause of unrest?" asked Usman.
"It is the doing of
the mischief-mongers," they replied. "They throw mud at the Caliph and his
officers. They want to overthrow the government."
"How do
we put a stop to this?" demanded the Caliph.
Different remedies were suggested. But all agreed on one thing. They
said that the Calpih should adopt a stern policy towards those who created trouble. To
this Usman did not agree. In a spirited speech, he said, addressing his Governors.
"I have heard your opinions. I fear this is the evil foretold by the
Prophet of Allah. If so, I will do what I can, with all the kindness and forgiveness at my
command, to keep its gates shut. I will prove by my deeds that I was not slack in doing
good to the people. I will not allow any blame to rest on me when I face Allah tomorrow. I
feel sure that the evil time is sure to come. Yet blessed will be Usman if he lays down
his life but does not bring the curse nearer."
The conference ended. Usman allowed the Governors to leave. Muawia
said, "O Commander of the Faithful! I do not think Medina is a safe place for you to
live. You better go with me to Syria."
"Even if my head is cut off," replied Usman, "I will not
leave Medina. No price can take away from the neighborhood of the Prophet."
"Then allow me to send some troops from Syria," said Muawia,
"to serve as your guards."
"No," was the reply. "I do not want that people living in the
neighborhood of the Prophet should be put to any trouble on my account."
Then the
Caliph sent four men to tour the provincess and report on things. Three of them came back
with the report that conditions were normal. Ammar bin Yasir, however, who was sent to
Egypt, did not come back. The Governor of Egypt informed the Caliph that Ammar had gone
over to the Sabaites.
The
plan of the Caliph's enemies was to cause a general rising when the Governors were away
for the conference at Medina. But the plot could not be carried out The hooligans of Kufa,
however, did not allow their Governor to enter the city when he came back from the
conference. They wanted Abu Musa Ashari to be their Governor. The Calpih granted their
request and made Abu Musa the Governor of Kufa.
The
hooligans now made another plot. Their ring-leaders, from each province, decided to meet
in Medina. They were to study things in the capital and decide upon the future course of
action.
Accordingly,
the ring-leaders from all provinces met outside Medina. The Calpih came to know of their
coming. He sent of them two men whom they trusted. The men came back with an alarming
plot. They said the ring-leaders were bent on mischief. Their plan was to go back and tell
the people that the Caliph had refused to listen to their complaints. In the following
year, they intended to march on Medina at the head of large parties and to kill the
Caliph. The Caliph heard the report calmly but did nothing in the matter.
The
ring-leaders then entered Medina. The Caliph had been told about their future plans. Some
people suggested that they should all be killed. That would dry up the source of mischief,
they suggested. But the Caliph replied, "I cannot kill any man without sufficient
legal reasons. These people have some misunderstandings. I will try to remove these. I
will be kind and forgiving to them and try to bring them to the right path. If kindness
fails to work, I shall give myself up to Allah's will.
The
Caliph then called together the leading men of Medina as well as the ring-leaders who had
come from the provinces. He addressed that gathering thus:
"It is said I have reserved some pastures for public use. By Allah, I
have not reserved any pasture which was not so reserved before me. In these pastures graze
the animals that are public property. Moreover, the pastures are open to everybody. Only
those were disallowed their use who offered bribes to get more than what was their due. As
for my use of these pastures, I have no more than two camels. These camels serve me at the
time of Hajj. You all know that before I became Caliph, no one in Arabia had more animals
than I.
I have sent
authorized copies of the Qur'an in all parts of the empire. There are people who object to
this. You all know that the Qur'an is only one book sent down by Allah. The Companions who
wrote down this book, under the eyes of the Holy Prophet, are still alive. It is they who
compiled the copy which I have sent everywhere.
It is said I have
appointed young men as officers. The fact is that it is not age but ability and character
that guides my choice. Here are men from the provinces. They cannot deny the ability and
honesty of my officers. Young age is no disqualification. The Holy Prophet gave Usama the
command of an army, although he was younger than all the men I have appointed.
It is said I gave
to the Governor of Egypt the whole booty of North Africa as a reward. The fact is that he
was given only one-fifth of the fifth part due to the State. There are examples of such
rewards before my time. Anyhow, when I came to know that people objected to it, I took
back the money from the Governor.
It is said I love
my kinsmen and bestow rewards on them. It is no sin to love one's kinsmen. But this love
has never made me unjust to other people. As for rewards, I have never given a kinsmen any
thing out of public funds except what was his due. But I do make gifts to my kinsmen out
of my own pocket. I spent on them before I became Caliph. Now that I am old and do not
hope to live long, I do not wish to keep anything with me. I do not think it right to
spend anything on my kinsmen out of public funds. In fact, I do not get anything out of
these funds for my own expenses either. The revenue of each province is spent on the
people of that province. The public treasury at Medina receives nothing but the fifth part
of booty. This money is spent by the people themselves in times of need.
It is said I have
given lands to my friends. This is not true. Many people from Medina went with the
conquering armies. Some of them settled in the conquered lands. There they acquired pieces
of land. Afterward, some of them came back to sell their lands in distant parts of the
empire and give them the price therof."
The Caliph asked his hearers if these facts were true. All said they
were!
It became
clear to all present that the charges heaped on the Caliph were false. However, no one
suggested a way to clear him in the eyes of the common man of these false charges.
The
ring-leaders went back to their provinces. They told people that the Caliph was not
willing to set things light. They waited for the next Haj. As the time for Haj came near,
they decided to send strong parties from Basra, Kufa and Egypt, seemingly for Haj. From
Mecca, these parties were to march on Medina and decided things with the sword.
The
Caliph had known about this plot of the mischief-mongers long before. But he did not want
to use force against his enemies. He was determined to win them with love or to perish in
the attempt.
In the
month of Shawwal 35 A.H., rioters set off from Basra, Kufa and Egypt. They left in small
parties. They numbered about one thousand from each province. They marched on Medina and
encamped some miles away from the city, at three different places. Some of the Egyptians
came to Ali and requested him to accept their leadership. He refused. Some men from Basra
went to Talha with a similar request and got the same answer. The rioters of Kufa made the
same request to Zubair. He too refused to be a party to their evil plans.
Usman
came to know what the rioters had in mind. He went to Ali and requested him to use his
influence with the mischief-mongers and to sent them away.
"Did I not tell you so often," said Ali, "not to be led by
your kinsmen? But you listned to Marwan, Muawia, Ibn Amr, Ibn Abi Sarah, and Saeed bin As.
How can I sent back these men now?"
Usman
assured Ali that in the future he would be guided by his advice and would not listen to
his kinsmen.
"You better say this thing publicly in the mosque," said Ali.
"That would make the change in State policy known to everyone. The rioters then will
have no excuse to create trouble."
Accordingly,
Usman went to the mosque and said in his address: "If I have made any mistakes, I beg
Allah's forgiveness. I request all men of insight among you to give me the right advice.
By Allah, for the cause of truth, I am ready to obey even a slave. I promise to be led by
your wishes. No longer will I listen to Marwan and his men."
Tears
flowed down the Caliph's cheeks as he finished the address. The hearers also began to
weep.
Ali now
went to the Egyptians. He assured them that all their complaints would be removed. They
seemed to be satisfied and set off on the road to Egypt. Rioters from Basra and Kufa also
marched off to their cities. The storm seemed to have blown over.
Everybody
in Medina thought that the trouble had ended. Presently, the streets of the city began to
ring with the shouts of the rioters. They trooped aroung the Caliph's house and ringed in
on all sides. Loud shouts of "Revenge! Revenge!" rented the air of Medina.
Ali came
to the Egyptians and asked why the had come back.
"You assured us," they said, "that our complaints would be
removed, but we saw a messenger hurry past ut. We stopped him and searched his person. We
found him carrying a letter from the Caliph, ordering the Governor to kill us as soon as
we were back. Here is the letter It bears the Caliph's seal. This is a clear breach of
faith. The Caliph must suffer for it."
"And what has brought you back?" Ali asked the rioters from Kufa
nd Basra.
"We had to help our Egyptian brothers," they said.
"But your roads were so apart. How did you come to know of the letter,
after having gone several miles on your roads?"
To this
there was no reply.
"It is clear," said Ali, "that you have made a plot. You seem
to be bent on putting it through."
"Say what you will," replied the rioters, "we do not want
Usman to be the Caliph. Allah had made his blood lawful to us. You too, should help our
cause."
"By Allah," replied Ali, "I will have nothing to do with
you."
"Then why did you write letters to us?" they demanded.
"What letters?" said Ali in amazement. "By Allah, I never
wrote to you anything."
Ali saw
that things were beyond his control. The rioters seemed bent on dragging him in as well.
Ali saw that his position was becoming difficult. So he left for Ahjaruzzet, a place some
miles from Medina.
The
rioters showed the letter to the Caliph and said, "Did you pass this death sentence
on us?"
"I swear by Allah," replied Usman, "I know nothing about this
letter."
"Well, then you are not fit to continue as Calpih," roared the
rioters. "If you wrote the letter, then you are clearly unfit to be the Caliph. But
if someone else wrote it and you know it not, even then you are equally unfit. If such
important orders can be sent out without your knowledge, you should not continue as head
of the State. We demand that you give up the Caliphate."
Usman rejected the demand. "I will not take off with my own
hands," he delcared, "the robe of honor which Allah made me put on."
Seeing
that Usman would not part with the Caliphate, the rioters laid siege to his house. For
forty days the siege went on. As days went by, the blockade became more tight. Rioters
disallowed even the supply of water to reach the aged Caliph.
There
were other men inside the house besides the Caliph and his family. Among them were Hasan,
Husain, Muhammad bin Talha, Abdullah bin Zubair, Abu Huraira, Marwan and others. These men
served as the guards of the Caliph. They had some encounters with the rioters. In these
encounters Hasan and Marwan got wounded. Marwan's wounds were serious. But the rioters
avoided a pitched battle. They knew that because of Hasan and Husain, men of Banu Hashim
would join the fight against them.
It was
during the siege that Usman sent Abdullah bin Abbas to Mecca. He was to lead the Haj as
the Caliph's deputy. The Caliph also sent messengers to provincial Governors to tell them
of the siege.
When the
hardship of the siege grew, Mughira bin Shaaba requested the Caliph to do something about
it. He put three proposals before him. "Come out of the house," he proposed,
"and fight the rioters. You have men with you. The people of Medina will also fight
at your side. Moreover, you are in the right truth and must win. Or, leave by the
back-door and reach Mecca. The rioters cannot lay hands on you in the holy city. Or, go to
Syria. There you will be safe with Muawia to protect you."
To this
Usman replied, "I do not agree to the first proposal because I do not want to be the
first Caliph to shed the blood of Muslims. I do not accept the second proposal either.
This is because I do not want to become a danger to the holy city of Mecca. The third
proposal is also unnacceptable. At no price will I give up the neighborhood of the
Prophet."
Things
were getting worse every day, but Usman was bent upon fighting evil with love, even though
it cost him his life.
Usman
made use of only one weapon. It was his kind and soft words. He went to the roof of his
house several times and spoke to the rioters. He told them how close he had been to the
Holy Prophet. He reminded them what services he had rendered to Islam. But his words fell
on deaf ears. Nothing could stop the rioters from mischief.
As the
day of Haj grew near, the rioters' anxiety grew. In a few days hundreds of men would be
back from Haj, they knew. Help from provinces might also arrive. They had to put through
their plot without delay or it would be too late. They had to act quickly.
Usman's
house was very big. Hasan, Husain, Muhammad bin Talha and Abdullah bin Zubair stood guard
at the main gate. The rioters had no wish to cross swords with these men. That would draw
the kinsmen of these men into the fight. To avoid this, a part of rioters stealthily
jumped over the backwall of the house, and rushed towards where the aged Caliph was. The
guards at the main gate knew nothing about what was going on inside.
Usman was
sitting with the Holy Book open before him. He was reciting the Qur'an. Muhammad bin Abu
Bakr was leading the party of assassins. He got hold of the Caliph's beard and pulled it.
"My dear nephew," said Usman, looking into Muhammad's eyes,
"if your father had been alive, he would not have liked this conduct of yours."
The young
man was cut to the quick and turned back.
Then
another another man hit the Caliph on the head with an axe. The third struck him with a
sword. Naila, the faithful wife of Usman, had her fingers cut off in trying to shield her
husband. Then all the rioters fell upon the aged Caliph. They inflicted several wounds on
his body. One of them, Amr bin Hamq by name, cut off his head.
The news
of Usman's cruel murder came as a rude shock to everybody. Ali was stunned when he heard
of it. He rushed to Medina.
"Where were you?" he rebuked his sons, Hasan and Husain,
"when the Commander of the Faithful was murdered?"
Similarly,
he was angry with Abdullah bin Zubair and others who stood guard at the gate.
Usman was
murdered on Friday, the 17th of Dhul Hijja, 35 A.H.
After
killing the Caliph, the rioters plundered his house. Then they rushed to the public
treasury and looted it. Horror-stricken people looked on the orgy from behind closed
doors. No one dared to call a halt to it. Medina seemed to be at the mercy of the rioters.
For three days, Usman's dead body lay unburied. Rioters would not allow anyone to bury it.
At last some people went to Ali and spoke to him about the matter. At Ali's request, the
rioters allowed the burial. Late in the evening, seventeen men carried the dead body to
the graveyard of Medina and buried it there.
Such was
the end of Usman, the apostle of love and peace. He wanted to prevent blood-shed at all
costs. He did his utmost to counter trickery and violence with love and kindness. The
attempt failed. Usman had to pay with his own life for this failure.
Usman
was Caliph for about twelve years. Compared with the caliphate of Omar, this period looks
desolate. The end of the period saw the forces of lawlessness get the upper hand. But
Usman was not much to blame for this.
Omar's
period was a period of conquests. In the wake of conquests came a flood of riches. Omar
himself once wept when he saw a heap of riches lying in the Prophet's Mosque. Asked why he
wept, he had said that riches always brought with them jealosy and malice and these were
the real seeds of disunity. Omar was perfectly right. His fears came true in the years
that followed his death.
The holy
Prophet, too, had foretold a period of great unrest. This period was to accompany the
prosperity of his people. He awoke one night greatly disturbed. He looked agitated and
said, "Glory be to Allah! What great treasures He has given my people! And what an
unrest has come down upon the people in the wake of the treasures!"
From the
beginning of the unrest, Usman felt sure that the terrible unrest foretold by the Prophet
was at hand. The calamity he thought, was inevitable and must come down. He could delay
it, but could not stop it. Firm and strong action, he believed, would bring it nearer. So
he tried to delay the onset of unrest with kindness and forgiveness. These were the
weapons on which he relied. If they did not work, the fault was not Usman's. It was the
fault of men who could not see right from wrong.
Usman
also had another prophecy of the Prophet constantly in mind. It said, "When the sword
is once out among my followers, it will be three till the Last Day."
There had
been two Caliphs before Usman. Their swords fought the enemies of Islam. They never led an
army against the Muslims. Here were Muslims up in arms against Usman. Should he draw his
sword against them? He could easily do this. The rioters were no more than three thousand
in number. Medina had beaten back much larger armies. If only Usman had drawn his sword,
there must have been hundreds of swords to fight for him. In fact, he could have obtained
troops from Syria well in time to crush any number of rioters. But nothing could induce
Usman to make use of the sword. That would have made him the first Caliph of Islam to shed
the blood of Muslims. The sword once out would always be there. And Usman was the last
person to let loose a curse that would hanve over the Muslims for ever. It was far easier
for him to lay down his life. So he chose the easier course. He gave his life so that his
people might be saved the terrible curse of the sword.
"Usman is the most modest of my Companions," once said the Holy
Prophet. His modesty did not leave Usman even after he was the ruler of a big empire. He
was generous and soft-hearted. He was always inclined to overlook people's faults. High
virtues indeed! But as the head of a big State, Usman needed to be something more. He
needed to be strong, firm and prompt. However, Usman's heart would not allow him to follow
the course of firmness. He knew full well where the path of love was going to lead and
gladly paid the price with his life.
Since
Usman, was kind to all people, he was all the more kind to his kinsmen. Some of them took
undue advantage of this thing. They made a bid to gather all power into their hands. Many
of the key-posts in the empire came to be filled by them of by their friends. Marwan got
such a hold on the old Caliph that he sometimes acted in his name without telling him what
he was doing. The Caliph came in for criticism for the doings of Marwan.
The
courage and faith showed by Usman have few parallels in history. He prized the
neighborhood of the Prophet over all things - even his life. Nothing could drive him away
from Medina, where the Prophet lay in eternal rest. Death started him in the face but he
welcomed the death that would send him to a grave in Medina. This death was far more
precious to Usman than life elsewhere. That explains the courage with which he met his
death.
Despite
internal troubles, Usman's Caliphate did see expansion of the empire. North Africa was
added to it. Risings in different parts were quickly put down. Byzantium was not allowed
to take advantage of the internal troubles of Islam.
At
bottom, Usman's murder was the result of political differences. A party of men wanted to
remove him from the Caliphate. They wanted to see another man as the Caliph. But the
method they used to bring this about was unfortunate. HItherto Caliphs had been chosen by
the general vote of the people. The Companions were the leaders of public opinion. It were
they who by a majority vote decided who should be the Caliph. The rioters of Egypt, Kufa
and Basra did away with this tradition. They made the sword the deciding factor.
Their
method of violence produced another unfortunate result. Political parties soon hardened
into religious groups. These groups were further subdivided. This dealt a sever blow to
the unity of Muslims. The sects came to stay. That which the Prophet had foretold did come
to pass! The sword was out among his followers and it had come to stay!
Usman did
a great service to Islam by sending out standard copies of the Qur'an to provincial
capitals. The need arose from a dispute about the way of reciting the Holy Qur'an. People
of Iraq recited it one way and the people of Syria in another way. The matter came up
before the Caliph in 30 A.H.
"We copy the way of Abu Musa Ashari," said the Iraqis.
"And we follow the
way of Miqdad bin al-Aswad," declared the Syrians.
Usman put the matter before the Companions. All agreed that the copy
prepared in Abu Bakr's time was the standard one. After Abu Bakr, it had passed into the
hands of Omar, and now it was with his daughter, Hafsa. Usman got this copy. Zahid bin
Thabit, the trusted scribe of the revelation, was asked to prepare seven copies from it.
He was to be helped by three more men, who had the Qur'an by heart.
Zaid
himself had the whole Qur'an by heart. He was also one of the scribes of the revelation.
First, he wrote out the whole book from memory. Then he read it out to a gathering of
Muhajirun and Ansar three times. Then he compared this copy with the one that was with
Hafsa. The two copies were exactly alike. Seven more copies were then written out and sent
to different parts of the country.
A word
here may be said about relations between Usman and Ali. It is true that Ali disagreed with
the aged Caliph on many points. He particularly disliked the man who acted in his name.
All the same, Ali did nothing that might have harmed Usman. He advised him to get rid of
Marwan and other Omayyads. But he also pleaded with the rioters to give up mischief. He
flatly refused to help their evil cause in any way.
When Ali
came to know that the rioters had cut off the water supply of the Caliph, he went to them
and said, "O people. you are doing an evil thing. Such an act does not befit Muslims.
Even non-Muslims do not do this. Why do you cut off the food and water supply of Usman?
When the Iranians and the Christians take someone a prisoner, they give him food and
water. What harm had Usman done to you? Why have you beseiged him?? Why are you sent on
taking his life?"
These
words had no effect on the rioters. Seeing this, Ali threw his turbon in Usman's house. He
wanted the Caliph to know that he did come to plead with the rioters but could not
succeed.
Usman
knew that Ali was sincere. He never said a word of complaint against Ali. All he said was
that Ali should have been more active in his support. But for this lukewarmness, Ali had
reasons. He believed that all trouble was due to Usman's advisors. He wanted them to go.
The rioters made the same demand. Usman assured Ali that he would dismiss these men. He
said so publicly in the Mosque. This removed all misunderstanding between the two sons
in-law of the holy Prophet. They were once again as close to each other as ever.
But
nothing could have been more hateful to the rioters. Throughout they had been using Ali's
name to fan the fire of discontent. How could they see him stand by the side of the
Caliph? So they forged the fateful letter. That letter put both Usman and Ali in awkward
positions. It gave the rioters a good excuse to go ahead with their evil plans. They
simply refused to listen to Ali. Ali felt helpless. In the face of the mysterious letter,
he could do nothing. So he left the city. However, he ordered his sons to stand guard at
the gate of the Caliph.
The most
remarkable thing about Usman is his faith. He had heard the Prophet say that civil war,
when once touched off, would know no end. Usman did not want to be the man to touch it
off. He would allow no one to draw sword for his sake. On the last day of his life, there
was a fighting between the rioters and the guards at the gate. The rioters wanted to force
an entry into the house. The sons of Ali, Zubaid and Talha put up a stiff fight. Usman
came to know of it.
"No," he exclaimed, "I do not want to spill the blood of
Muslims, to save my own neck."
Saying this, he sent them all home. If civil war could be stopped at the cost of his life, Usman was most happy to pay that price. He believed that by laying down his life he could delay the advent of the cursed sword foretold by the Prophet (peace be upon him). So he would neither use sword to hit back, nor flee from the city of the Prophet. He willingly died that Islam might live. For a great cause and a great conviction, he made the greatest sacrifice a man can possibly make. Thus he joined the ranks of the great martyrs of all time.
Back to None of the four Caliphs was really perfect.