(Friday Sermon - April 19, 2019 )

Background

Hazrat Uthman^(ra) bin Maz‘un^(ra)’s title was Abu Sa‘ib. Hazrat Uthman’s mother’s name was Sukhailah bint Anbas. Hazrat Uthman^(ra) and his brother Hazrat Qudamah^(ra) were of similar appearance. He belonged to the Banu Jummah tribe of the Quraish of Mecca. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 305-306, Uthman^(ra) bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Acceptance of Islam

The account of Hazrat Uthman^(ra) bin Maz‘un acceptance of Islam is as follows:

Hazrat Ibn Abbas^(ra) narrates that once while the Messenger^(sa) of Allah was sitting in the courtyard of his house in Mecca, Hazrat Uthman^(ra) bin Maz‘un passed by. He smiled as he saw the Holy Prophet^(sa). The Messenger^(sa) of Allah said to him, “Would you not like to take a seat?” Hazrat Uthman^(ra) replied, “Indeed, why not!” Thus, he came and sat down in front of him. Whilst in conversation, the Holy Prophet^(sa) suddenly looked up. He looked at the sky for a moment and then began lowering his gaze slowly, until he was looking continuously towards his right.

He turned his face away from Uthman, who was sitting before him and began looking in the other direction and then he lowered his head. During this incident, the Holy Prophet^(sa) was nodding his head so as to indicate as if he was trying to understand something. Hazrat Uthman^(ra) bin Maz‘un, who was sitting next to him, observed all of this. After a short while, the Messenger^(sa) of Allah finished – when he came out of that state, or came out of the state in which it seemed as if something was being revealed to him, although Hazrat Uthman^(ra) was unaware of what exactly had been revealed. Once the Holy Prophet^(sa) had understood what had been said to him, his eyes rose towards the sky once again as it did before. His gaze was following something until that object disappeared from the sky. After this, the Holy Prophet^(sa) turned to Hazrat Uthman^(ra) bin Maz‘un as he did previously. Hazrat Uthman^(ra) said, “What was the reason of my coming and sitting with you?” Hazrat Uthman^(ra) further said, “I have never seen you act in the manner as you did today.” Upon this, the Holy Prophet^(sa) said, “What did you see me do?” Hazrat Uthman bin Maz‘un^(ra) replied, “I saw your eyes rising towards the sky. Then you looked towards your right and fixed your gaze in that direction, taking no notice of me. You then began nodding your head as if you were trying to understand what was being said to you.” The Holy Prophet^(sa) asked, “Did you really observe this?” Hazrat Uthman^(ra) bin Maz‘un replied in the affirmative. Upon this, the Holy Prophet^(sa) said, “While you were sitting next to me, a messenger from Allah came to me and brought me a message.” Hazrat Uthman^(ra) bin Maz‘un asked: “A messenger from Allah?” The Holy Prophet^(sa) answered, “Yes.” Hazrat Uthman^(ra) asked: “What did he say?” The Holy Prophet^(sa) replied, “He said:

إِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيْتَآءِ ذِي الْقُرْبٰى وَيَنْهٰی عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

(‘Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. He admonishes you that you may take heed.’)

Hazrat Uthman^(ra) bin Maz‘un says, “This was the time when faith was truly embedded in my heart and I began to love Muhammad^(sa).” (Musnad Ahmad bin Hanbal, Vol. 1, p. 807, Musnad Abdillah bin Abbas, Hadith 2921, Alamul Kutub, Beirut, 1998)

Early Days of Islam

In relation to the initial period after the Holy Prophet^(sa) made his claim to prophethood, Hazrat Musleh Maud^(ra) says:

“In the early stages of that period, the Holy Prophet^(sa) received companions such as Talha^(ra), Zubair^(ra), Umar^(ra), Hamza^(ra) and Uthman^(ra) bin Maz‘un and each one of them was completely devoted to the Holy Prophet^(sa). Each and every one of them was prepared to sacrifice his life for the sake of the Holy Prophet^(sa). Undoubtedly, the Holy Prophet^(sa) suffered and endured difficulties, trials and hardships for 13 years. However, the Holy Prophet^(sa) was reassured by the fact that a group of intellectuals, people of stature, righteous and purified individuals from among the people of Mecca had already accepted him and that the Muslims were now considered to be a great force. Whenever an individual said that the Holy Prophet^(sa) was insane – God forbid – some other associates of that individual would say to him that if he is insane then why would such and such person, who is considered to be intelligent and wise, accept him? This was such a reply that could simply not be.”

“Orientalists have tried their level best to criticise the Holy Prophet^(sa). They raise many allegations against him and at times, they do not even refrain from profanities.” The same is the case even today. “However, whenever Abu Bakr is mentioned, they say that Abu Bakr was a very selfless person. In relation to this, various other orientalists have mentioned that how is it possible for Abu Bakr to have accepted a liar.” If one praises Abu Bakr, then the person whom he accepted is most certainly also praiseworthy. “If Abu Bakr was selfless then why did he accept such a greedy individual and if he was truly selfless then one must acknowledge that his master was also selfless. This is a great argument which cannot be refuted.”

Hazrat Musleh Maud^(ra) has also mentioned this in relation to the Promised Messiah^(as). He states, “Even with regard to the Promised Messiah^(as) we find that people call him ignorant. However, in order to refute such allegations, God Almighty provided such means that Hazrat Khalifatul Masih I^(ra) accepted him right from the outset of his claim. Maulvi Muhammad Hussain Batalvi was also among those who praised the Promised Messiah^(as) prior to his claim. Following this, when the Promised Messiah^(as) announced his claim to the world, God Almighty raised a group of intellectuals, who immediately accepted the Promised Messiah^(as). These intellectuals were from amongst the scholars, leaders as well as from amongst the English-speaking people.”

Hazrat Musleh Maud^(ra) states regarding this, “Awe and admiration is formed through any of the three means: through faith, through knowledge or through wealth. God Almighty has blessed the community of the Promised Messiah^(as) with all three of these means.” (Tafsir-e-Kabir, Vol. 9, pp. 139-140)

God Almighty also provided the Promised Messiah^(as) with such companions from the beginning, who were held in high esteem by the world. As a matter of fact, the skill and knowledge of Hazrat Khalifatul Masih I^(ra) as a physician are praised even today. Even non-Ahmadi physicians use his prescriptions and write about them. Nevertheless, at the time of the Holy Prophet^(sa), people from all sections of society accepted him and these included individuals from highly respected households and families.

In relation to the rancour and resentment of the disbelievers of Mecca, Hazrat Musleh Maud^(ra) states:

“God Almighty provided such means that the hearts of the disbelievers continued to burn and were reduced to ashes. They failed to comprehend how to extinguish this fire. There was not a single family of high status, whose members had not fallen in servitude to the Holy Prophet^(sa). Hazrat Zubair^(ra) belonged to a family of high status as did Hazrat Talha^(ra). Hazrat Umar^(ra) belonged to a noble family and so too did Hazrat Uthman^(ra). Hazrat Uthman^(ra) bin Maz‘un belonged to a family of high status. Similarly, Hazrat Amr^(ra) bin Aas and Khalid^(ra) bin Waleed, who accepted Islam at a later stage, belonged to the noblest of families in Mecca. Aas was an opponent of Islam, however his own son, Amr, accepted Islam. Waleed was also an opponent, yet, [his son] Khalid accepted Islam.”

Hazrat Musleh Maud^(ra) further writes,

“In short, thousands of people were fierce opponents of Islam. Yet, their offspring fell at the feet of the Holy Prophet^(sa) and raised their swords against their fathers and relatives in the battlefield.” (Tafsir-e-Kabir, Vol. 9, p. 588)

Migration to Abyssinia

We find mention of Hazrat Uthman^(ra) bin Maz‘un migration to Abyssinia as well as his return to Mecca. As it has already been mentioned, Hazrat Uthman^(ra) bin Maz‘un was amongst the first converts to Islam. According to Ibn Ishaq, he accepted Islam after 13 individuals. He and his son, Saib, participated in the first migration to Abyssinia along with a group of Muslims. During his stay in Abyssinia, when he heard the news that the Quraish had accepted Islam, he returned to Mecca.

Ibn Ishaq narrates that when the migrants to Abyssinia received news about the Meccans having prostrated with the Holy Prophet^(sa), they started making their journey back (I have already given the details of this in a previous sermon). Many others had joined them in this migration, and the reason for their return was that they thought that all the disbelievers of Mecca had accepted the Holy Prophet^(sa). When they reached near Mecca, they learned the truth of the matter. At that moment, travelling back to Abyssinia appeared too difficult a task for them. According to some other narrations, it is also said that some people did in fact go back to Abyssinia, fearing entry into Mecca without coming under someone’s tribal protection.

Nonetheless, some of them stayed there until each and every one of those who remained came under the protection of a Meccan local, meaning that they each took the tribal protection of a local person before entering Mecca – they waited until someone from Mecca gave them refuge and safe entry to come back.

Hazrat Uthman^(ra) bin Maz‘un came under the protection of Waleed bin Mugheerah. Ibn Ishaq relates that Hazrat Uthman^(ra) saw that the Holy Prophet^(sa) and his companions^(ra) were enduring great troubles – that people were being beaten and great cruelties inflicted upon them, all the while he [i.e. Hazrat Uthman^(ra)] spent day and night in peace under the protection of Waleed bin Mughirah (he was a non-Muslim chief among the chieftains of Mecca, and Uthman had come under his protection).

Seeing all this, Hazrat Uthman^(ra) said to himself, “By God, my night and my day is passing in peace under the protection of an idolater, while my friends and family are being tormented with agonising persecution! There is surely something wrong with me.” He went to Waleed bin Mugheerah and said, “O Abdus Shams! (this was the title of Waleed bin Mugheera) You have fulfilled your duty of granting protection. I was under your protection. Now I desire to leave this protection and go to the Holy Prophet^(sa), because there is a role model for me in the Holy Prophet^(sa) and his companions^(ra).”

Waleed said, “O my nephew (Waleed was a close friend of Uthman’s father), perhaps this protection of mine has caused you some harm or you have been dishonoured in some way?”

Hazrat Uthman^(ra) responded, “No, but I am content with the protection of Allah. I now leave your protection, for I am well-pleased with God’s protection and do not desire the refuge of any other besides Him.”

Waleed said, “Then come with me to the Ka‘bah and openly announce that you’re leaving my protection, just like I openly announced giving you protection.”

Hazrat Uthman^(ra) replied, “Very well, let us go.” They both proceeded to the Ka‘bah. Waleed announced, “This is Uthman, who has come to renounce the protection I had given him.” This was announced before the people.

Hazrat Uthman^(ra) added, “He is telling the truth. Surely, I have found him to be true to his promise and honourable in providing protection,” (referring to Waleed) “But now I do not wish to remain in the protection of anyone other than God Almighty, so I have renounced Waleed’s protection and returned it to him.” After this, Hazrat Uthman^(ra) returned. (Usdul Ghaba, Vol. 3, pp 589-590, Uthman bin Maz‘un^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

The mention of this migration to Abyssinia has been stated previously as well in reference to other companions. I shall present in summary what Hazrat Mirza Bashir Ahmad^(ra) has written, referring to various historical sources:

“When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophet^(sa) instructed Muslims to migrate to Abyssinia, and said, ‘The king of Abyssinia is just and equitable. None are subjected to oppression under his rule.’ The country of ‘Habshah’, which is known as Ethiopia or Abyssinia in the English language, is situated to the north-east in the continent of Africa. It is exactly opposite southern-Arabia and with the exception of the Red Sea, no country intercedes it. During that era a strong Christian sovereignty was established in Abyssinia and the king was referred to as the Negus. As a matter of fact, the ruler there is still called upon by the same name” (this was when Mian Bashir Sahib wrote this). “Arabia had business relations with Abyssinia. During that time, the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophet^(sa) instructed that those who could afford should migrate to Abyssinia.

“Therefore, upon the instruction of the Holy Prophet^(sa), in the month of Rajab 5 Nabawi, eleven men and four women migrated to Abyssinia. The well-known names among them were as follows: Hazrat Uthman bin Affan^(ra) and his wife Ruqayyah^(ra) the daughter of the Holy Prophet^(sa), Abdur-Rahman^(ra) bin Auf, Zubair^(ra) bin Al-Awwam, Abu Huzaifah^(ra) bin Utbah, Uthman bin Maz‘un^(ra), Mus‘ab bin Umair^(ra), Abu Salamah^(ra) bin Abdul-Asad and his wife Umm-e-Salamah.”

He further writes:

“It is very strange that a majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish, and the weaker were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quraish were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time were in such a grave state of weakness and misery that they were not even able to migrate.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 146-147)

Hazrat Musleh Maud^(ra) has related this incident in his own manner. Whilst describing Hazrat Uthman^(ra) bin Maz‘un’s seeking of protection in Mecca and the incident of Labeed bin Rabeeah, he writes (it has already been mentioned that Hazrat Uthman renounced the protection of Waleed):

“When the atrocities committed by the Meccans had reached their pinnacle, one day the Holy Prophet^(sa) summoned his Companions and said, ‘There is a land to the West, after crossing the sea where such injustices are not committed, due to the worship of Allah being performed and where people are not killed due to their change in religion. Therein resides a just king. Migrate there, perhaps you shall find greater ease and security.’

“A number of men, women and children migrated to Abyssinia in accordance with this instruction, but it was not an ordinary matter for them to leave Mecca. It had a deep emotional aspect to it as the Meccans considered themselves the custodians of the Ka‘bah, and therefore, it was unbearable for them to leave Mecca. Only such a man could say that he would leave Mecca, who has no resting place left in the world. Hence, it was an extremely painful episode for these people to migrate and on top of that they had to leave in secrecy. They migrated quietly because they knew that if the Meccans came to know of it, they would not allow them to migrate. So for this reason, they were not able to even say their final farewells to their dear ones. They did not even have the chance to meet their close ones as they were forced to leave secretly. The state of their hearts was such that the onlookers, who realised they were outsiders and why they were migrating, would also be affected by their pain.

“Hence, when this caravan was departing, Hazrat Umar^(ra), who at the time was a disbeliever, a staunch enemy of Islam and was among the foremost to cause the Muslims to suffer, coincidentally met members of this caravan. Among them was also a companion by the name Umm-e-Abdillah. When Hazrat Umar^(ra) saw their goods tied up and their riding animals prepared, he understood that these people were leaving Mecca. He said, ‘O Umm-e-Abdillah, this all seems to be preparation for migration.’ Umm-e-Abdillah replied, ‘By God, we are departing to another land for you have caused us much suffering and committed grave atrocities against us. We shall not return to our land until God Almighty brings about the means for ease and comfort.’ Umm-e-Abdillah says that Hazrat Umar^(ra) answered, ‘Indeed, may God be with you.’ She then says, ‘I felt a tenderness in his voice even though at the time he was an opponent of the Muslims. Despite this, he was filled with emotions as he witnessed them migrating. He said God be with you and his voice was one of tenderness which I had never felt before. He then turned away quickly and went on his way, (i.e. Hazrat Umar^(ra) left them) and I felt that he was very sad and sorrowful after witnessing what he did.’

“In any case, when the Meccans were made aware of their migration, they pursued them and continued to chase them right up to the sea. However, prior to their arrival at the sea the Muslims had already departed for Abyssinia. The Meccans heard news of this and decided to send a delegation to the king of Abyssinia in an attempt to turn him against the Muslims and to also persuade him to hand them over to the Meccans. Hence, this delegation went to Abyssinia and met the king, having instigated the nobles of the courtyard. However, God Almighty had strengthened the heart of the king and despite all the insistence of the courtiers, who had been influenced by the Meccans, and despite them telling him to hand the Muslims over to the Meccans (even the courtiers were colluding to hand over the Muslims), he refused to hand the Muslims over to the disbelievers. When this delegation was unsuccessful and returned to Mecca, the Meccans contrived a plan to call Muslims back. They spread rumours among some of the caravans travelling to Abyssinia that everyone in Mecca had embraced Islam. The majority of Muslims returned to Mecca upon hearing this news; however, after their arrival, they came to know that this news was disseminated mischievously and was utterly false. When the Muslims came to know of this (as it has been mentioned before), some returned to Abyssinia and others stayed in Mecca.”

Hazrat Musleh Maud^(ra) further writes:

“Hazrat Uthman^(ra) bin Maz‘un was among those who remained behind in Mecca. He was the son of a very wealthy person. This time around Waleed bin Mugheerah, a friend of his father, granted refuge to Hazrat Uthman^(ra) and he started to live in Mecca safely. However, during this time, Hazrat Uthman^(ra) observed that some other Muslims were facing severe persecution. Since he was an honourable young man, he met Waleed and stated, ‘I no longer require your protection because I cannot bear the fact that other Muslims endure such hardships and I live comfortably.’ Therefore, Waleed announced, “Uthman is no longer under my protection.’ After this, Labeed, a famous poet of Mecca, was once presenting his poetry to the wealthy Meccans. He recited the following verse:

وَکُلُّ نَعِیْمٍ لَا مَحَالَۃَ زَائِلٌ

“Meaning, ‘every bounty will ultimately come to an end.’ Hazrat Uthman^(ra) responded, ‘This is false, the bounties of paradise are everlasting.’ Labeed, who was an influential person, became infuriated after hearing this response. He said, ‘O People of the Quraish! Your guests were never humiliated in such a manner previously. Since when has this new custom started?’ Someone responded, ‘This person is foolish. Do not mind what he says.’ Hazrat Uthman^(ra) insisted on his stance and stated, ‘There is nothing imprudent about what I said. It is the truth.’ Upon hearing this, a person stood up and punched Hazrat Uthman^(ra) on his face due to which he either lost his eye, or it swelled up. Waleed, who had granted protection to Hazrat Uthman^(ra) before, was sitting in this gathering. He was a close friend of Hazrat Uthman’s^(ra) late father. Waleed could not endure the present condition of the offspring of his deceased friend. However, according to the Meccan traditions, he could not support Hazrat Uthman^(ra) at all because he was no longer under his protection. He was not able to do anything; however, he addressed Hazrat Uthman^(ra) and said with immense pain, ‘O my nephew! By God, your eye could have been saved from such suffering. You were under superior protection’ (meaning Waleed’s guardianship) ‘but you renounced it of your own accord and had to witness this day.’

“Hazrat Uthman^(ra) replied, ‘I desired for how I have been treated. You lament over my injured eye, whereas my other eye yearns for the same fate.’”

Hazrat Musleh Maud^(ra) goes on to write:

“While addressing Waleed, Hazrat Uthman^(ra) said, ‘The example of Muhammad, the Messenger^(sa) of Allah, is sufficient and complete for me. If he is enduring hardship, then why should I not suffer as well? The support of God is sufficient for me.’” (Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 202-205)

This incident regarding Hazrat Uthman^(ra) bin Maz‘un and Labeed bin Rabi‘ah, who was a famous Arab poet, is also found in the books of history as per the following:

“Labeed bin Rabeeah was a well-known poet among the Arabs and used to sit in the gatherings of the Quraish, (as has been mentioned earlier). Hazrat Uthman^(ra) also came and sat with him. Labeed read aloud the first line of a couplet,

اَلَا کُلُّ شَیْءٍ مَّا خَلَا اللّٰہَ بَاطِلٌ

‘Beware! Everything is finite except Allah.’ Hazrat Uthman^(ra) replied, ‘You have spoken the truth. Upon this, Labeed continued the rest of the couplet:

وَکُلُّ نَعِیْمٍ لَا مَحَالَۃَ زَائِلٌ

‘Every bounty will ultimately come to an end.’

“Hazrat Uthman^(ra) replied, ‘You have spoken a lie.’ People looked at Hazrat Uthman^(ra) and told Labeed to repeat what he had said, at which Labeed repeated. Again Hazrat Uthman^(ra) testified to the truth of the first couplet, and called the second one a lie, contending that the rewards of paradise are endless. Labeed, the Poet, began saying, ‘O people of the Quraish! Your gatherings were not always like this.’

“A foolish man from among them stood up and slapped or punched Hazrat Uthman^(ra) in the eye, which made his eye go blue, or caused it to swell up. The people present around him said, ‘By God, you were under strong protection and your eye was safe from the injury it has sustained.’ Hazrat Uthman^(ra) responded, ‘The protection of Allah is stronger and more honourable, and my other eye is also desirous of the same affliction as this eye has endured. It is compulsory for me to adopt the way of the Holy Prophet Muhammad^(sa) and his companions^(ra).’

“Waleed said, ‘What harm was there for you in my protection?’ Hazrat Uthman^(ra) responded, ‘Aside from the protection of Allah, I do not need any other protection.’” (Usdul Ghaba, Vol. 3, p. 590, Uthman bin Maz‘un^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

This was the condition of the faith of these people, and this was the pain that they had for their companions as well which was that if they were suffering, then why should the others remain deprived of this. They indeed had a strong bond of love with the Holy Prophet^(sa) and could not bear to see him in pain, however they could not bear to see even their fellow companions suffering.

Hazrat Musleh Maud^(ra) states,

“The reason why Hazrat Uthman^(ra) bin Maz‘un gave such a response was because he had heard and read the Holy Quran and was aware of the teachings of Islam. Thus, he did not deem any other work of poetry to have any significance.”

In fact, later Labeed also accepted Islam. Hazrat Musleh Maud^(ra) further states:

“Upon accepting Islam, Labeed also adopted the same practice. For instance, once Hazrat Umar^(ra) sent a message to one of his governors and asked him to send any newly composed works of poetry from some of the reputable and well-known poets. Labeed, who had become a Muslim by then, was also requested to present his work and subsequently he wrote a few verses from the Holy Quran and sent them.”

Display of Love From Holy Prophet^(sa)

The deep love and bond Hazrat Uthman^(ra) bin Maz‘un had with the Holy Prophet^(sa) can be also be gauged from the following account. In one of the narrations it states that upon his demise, the Holy Prophet^(sa) kissed him and whilst doing so tears were flowing from his eyes.

When the Holy Prophet’s son, Ibrahim passed away, the Holy Prophet^(sa) stood next to his body and said:

اَلْحِقْ بِسَلَفِنَا الصَّالِح عُثْمَانَ ابْنَ مَظْعُونَ

“May you be in the company of our righteous and dear friend, Uthman^(ra) bin Maz‘un.’” (Fada’il-ul-Qur’an 4, Anwarul Ulum, Vol. 12, p. 456)

Migration to Medina and Participation in the Battle of Badr

The account of Hazrat Uthman^(ra) bin Maz‘un’s migration has been narrated as follows:

Upon migrating, Hazrat Uthman^(ra) bin Maz‘un, Hazrat Qudama^(ra) bin Maz‘un, Hazrat Abdullah^(ra) bin Maz‘un and Hazrat Saib^(ra) bin Uthman stayed at the house of Hazrat Abdullah^(ra) bin Salama Ajalani. According to another narration, they all stayed at the house of Hazrat Hizam^(ra) bin Wadiya.

Muhammad bin Umar Waqadi relates: “The tribe of Maz‘un were amongst those people whose entire family, men and women alike, gathered together and migrated and not a single person remained behind. Hazrat Umme Ala‘a^(ra) relates that when the Holy Prophet^(sa) migrated to Medina along with the other Muhajireen, it was the desire of every Ansari that they stay in their home. Thus, a lot was drawn for this and Hazrat Uthman^(ra) bin Maz‘un was allocated to stay in our home. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Uthman^(ra) bin Maz‘un and Hazrat Abu Haitham bin Taihan^(ra).”  (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 302-303, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Uthman^(ra) bin Maz‘un migrated to Medina and also participated in the Battle of Badr. Out of all the people, Hazrat Uthman^(ra) bin Maz‘un prayed with the most passion, he would observe the fast in the day and would worship in the late hours of the night. He would safeguard himself from carnal desires and would always keep away from women. Hazrat Uthman^(ra) bin Maz‘un sought permission from the Holy Prophet^(sa) to lead a life in complete seclusion from the world and to lead a life of complete celibacy, however the Holy Prophet^(sa) prohibited him from doing this. This has been mentioned in Usdul Ghaba, a book of Islamic history. (Usdul Ghaba, Vol. 3, p. 590, Uthman bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Advice from the Holy Prophet^(sa) Regarding Voluntary Worship

In one of the narrations, it states that once Hazrat Uthman^(ra) bin Maz‘un’s wife went to meet the noble wives of the Holy Prophet^(sa). Upon seeing her in a dishevelled state with her clothes unclean and hair unkempt, they enquired why she was in such a state. They advised her to be more presentable because amongst the people of Quraish, there was no one wealthier than her husband. Thus, since it was not a question of her not being able to afford it as her husband was financially affluent, therefore they advised her to be more presentable. Hazrat Uthman^(ra) bin Maz‘un’s wife responded to the noble wives of the Holy Prophet^(sa), who were all sat together, that Hazrat Uthman^(ra) bin Maz‘un did not have any desire for her. She said, “He prays to God Almighty all night and gives me no attention and he fasts during the day.” When the Holy Prophet^(sa) entered the house, his wives informed him of her situation. Upon hearing what Hazrat Uthman^(ra) bin Maz‘un’s wife had said, the Holy Prophet^(sa) went to see him and said, “Am I not a model for you to follow?” Hazrat Uthman^(ra) bin Maz‘un replied, “May my parents be sacrificed for your sake! What has happened? I strive my utmost to emulate your example.” The Holy Prophet^(sa) replied, “Do you fast during the day and worship all night?” Hazrat Uthman^(ra) bin Maz‘un replied in the affirmative. Upon this, the Holy Prophet^(sa) instructed him not do so and said, “Your eyes have a right over you; your body has a right over you; your family has a right over you and your wife and children have a right over you. Therefore, you may pray indeed, but it is also important to sleep.” One should awaken in the night to offer their voluntary prayers, but it is also important to sleep. “If you keep voluntary fasts then you should not keep them consecutively but should have intervals between the fasts.”

After having spoken to Hazrat Uthman^(ra) bin Maz‘un, sometime later his wife went again to the meet the noble wives of the Holy Prophet^(sa) and was wearing perfume as if she had prepared herself to be a bride. They enquired as to why she had made such an effort to adorn herself, to which she replied that she had also been granted what other women had i.e. the attention of her husband. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 302, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

In relation to this there is a narration from Hazrat Aisha^(ra) in which she states that the Holy Prophet^(sa) called for Hazrat Uthman^(ra) bin Maz‘un and said, “Do you dislike my practise?” Hazrat Uthman^(ra) bin Maz‘un replied, “O Messenger^(sa) of Allah! Certainly not, in fact I am always seeking to adopt your practice.” The Holy Prophet^(sa) said, “I sleep and I also observe the prayers. On some days I fast while some days I do not and I also get married to women. O Uthman! Fear God, for your wife has a certain right over you, as does your guest, and so too does your own soul have a right over you. Thus, occasionally keep the fasts but on some days do not fast and do pray but also sleep as well.” (Sunan Abi Daud, Kitab At-Tatawwu‘, Bab Ma Yu‘mar bihi minal Qasdi fi As-Salat, Hadith 1369)

Hazrat Mirza Bashir Ahmad^(ra) has related an account from Bukhari in which it is mentioned:

“Sa‘d bin Abi Waqas narrates, ‘Hazrat Uthman^(ra) bin Maz‘un sought permission from the Holy Prophet^(sa) to remain secluded from his wife, however, the Holy Prophet^(sa) refused to grant him permission. Had he granted permission to him, we were also prepared to cut ourselves off, i.e. completely suppress all desires and passions of this nature.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 418)

I will mention the translation of the Hadith in Bukhari; “Hazrat Sa‘d bin Abi Waqas narrates, ‘Hazrat Uthman bin Maz‘un sought permission for tabattul [asceticism], however the Holy Prophet^(sa) refused to grant him permission.’” This Hadith is from Sahih Bukhari, Kitabun Nikah. It is also narrated in this Hadith, “Had the Holy Prophet^(sa) granted him permission, then perhaps all of us would have taken the same vow.” (Sahih Bukhari, Kitabun Nikah, Bab Ma Yukrahu min al-Tabattuli Wa al-Khasaa, Hadith 5073)

Hazrat Mirza Bashir Ahmad^(ra) further writes,

“There was Uthman bin Maz‘un^(ra) who was from the Banu Jumah. He was a man of extremely ascetic disposition. He had abandoned drinking even in the era of the Jahiliyyah and wished to become a recluse after accepting Islam, but the Holy Prophet^(sa) did not permit this saying, ‘Religious reclusion is not permitted in Islam.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 124)

Islam requires that one ought to remain in this world and partake of the blessings that God Almighty has bestowed to everyone, without neglecting Him. This is something that one should always be mindful of.

‘Ghalaqul Fitna’ i.e., Hazrat Umar^(ra)

Hazrat Qudama^(ra) bin Maz‘un narrates that Hazrat Umar^(ra) once encountered Hazrat Uthman^(ra) bin Maz‘un while they were both travelling on their mounts. They met at Athaya (this is the name of a mountain pass on the way to Juhfa, past Dhul Hulaifah and is situated approximately 77 miles from Medina; this is the location that has been mentioned). Nonetheless, he further states that the camel of Hazrat Umar^(ra) shunted the camel of Hazrat Uthman^(ra) bin Maz‘un (as they passed close to each other one camel shunted the other). The Holy Prophet^(sa) had travelled further ahead of the caravan. Hazrat Uthman^(ra) bin Maz‘un said, “O Ghalaqul Fitna! You have caused me injury.” When the caravan stopped, Hazrat Umar^(ra) approached and said, “O Abu Saib (i.e. referring to Uthman^(ra) bin Maz‘un)! May Allah shower His forgiveness on you. What was the name you used to address me? (he called out by saying Ghalaqul Fitna)” He replied, “By God! I was not the one who used this name first. In fact, the Holy Prophet^(sa) was the one who called you by this name.”

At the time the Holy Prophet^(sa) was travelling ahead of the caravan, Hazrat Uthman^(ra) bin Maz‘un told Hazrat Umar^(ra) that he could go ask him if wished. Hazrat Uthman^(ra) bin Maz‘un then explained the background to this incident saying, “On one occasion Hazrat Umar^(ra) walked past us whilst we were sitting in the company of the Holy Prophet^(sa). The Holy Prophet^(sa) said, ‘This individual is Ghalaqul Fitna’ i.e. he is a barrier against dissension. The Holy Prophet^(sa) then indicated that he is a door between us and the dissension and this door would remain sealed shut until he remained among us.” (Al-Mu‘jam Al-Kabir Li Al-Tabarani, Vol. 9, pp. 38-39, Maa Asnada Uthman^(ra) bin Maz‘un, Hadith 8321, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 2002) (Farhang Sirat Az Sayed Fadlur Rahman, p. 29, Zawwar Academy Publications, Karachi, 2003)

This meant that whilst Hazrat Umar^(ra) was alive there would not be any discord or dissent within Islam. This is corroborated by the events of history as the main disturbances began after this.

I will narrate some more details in relation to Hazrat Uthman^(ra) bin Maz‘un referring to Hazrat Umar^(ra) as ‘Ghalaqul Fitna’. Hazrat Huzaifa^(ra) narrates:

“[During the time of Hazrat Umar’s caliphate] We were sitting with Hazrat Umar^(ra) when he asked us, ‘Which of you remembers the saying of the Holy Prophet^(sa) regarding the dissension.’ I replied that I remember it exactly in the manner the Holy Prophet^(sa) informed us. Hazrat Umar^(ra) then said, ‘You are bold in narrating what the Holy Prophet^(sa) said’ (i.e. that he had great conviction that he knows what the Holy Prophet^(sa) said). I said, ‘A man is only put into trial regarding his family, wealth, offspring and his neighbour. These all can serve as a trial. Prayer, alms-giving and virtues can remove this trial from a person.’ Hazrat Umar^(ra) replied, ‘This is not what I was referring to. The trials that are related to one’s wife, offspring or wealth can all be averted through alms giving and virtues. Rather I am referring to that great dissension, the waves of which will rise like waves in the ocean.’”

There will be a grave dissension that will rise up within the Ummah. Hazrat Huzaifa^(ra) said: “O Amirul Momineen! You have nothing to worry about. The dissension being referred to will not begin whilst you are alive and therefore have nothing to fear as you are that sealed door between that dissension.” Hazrat Umar^(ra) then asked, “Will that door be opened or broken?” He replied as the Holy Prophet^(sa) had mentioned that Hazrat Umar^(ra) would be a barrier between them and that dissension. Hazrat Umar^(ra) then asked whether that door would be opened or broken down? Hazrat Huzaifa^(ra) replied, “It will be broken” i.e. the door will be broken open.

Hazrat Umar^(ra) then replied, “In that case it will never be sealed again.” If a door is opened, then there is a chance for it to be closed again, however if a door is forcefully opened and broken, it is difficult to close. Hazrat Umar^(ra) stated that this door would never be closed again and the dissension would only worsen once this door was broken. We are a witness that the discord and disarray within the Muslim Ummah only worsened after this. There was one dissension after another in the time of Hazrat Uthman^(ra), Hazrat Ali^(ra) and the period after them and even today this disarray is visible. The Muslims are thirsty for the blood of their fellow Muslims and they refuse to seek shelter behind the door that God Almighty has created in this era to eradicate this dissension, i.e. the Promised Messiah^(as). For this reason, the disarray and discord continues to increase.

May God Almighty keep us out of harm’s way, and may we as Ahmadis remain behind the shield granted to us in this era by God Almighty in the form of the Promised Messiah^(as). This was the incident regarding that matter. Hazrat Umar^(ra) stated that in such a case that door would never be closed. Those people sitting with Hazrat Huzaifa^(ra), i.e. the one narrating the incident, asked him; “Did Hazrat Umar know regarding this door?” Hazrat Huzaifa^(ra) replied; “Yes, he knew about it just as one knows that the night precedes the day” i.e. he was fully aware of it. Hazrat Umar^(ra) knew that after him the dissension and discord would begin. (Sahih Bukhari, Kitab Mawaaqit As-Salah, Bab As-Salatu Kaffarah, Hadith 525)

(Friday Sermon - April 26, 2019 )

Establishment of Jannatul Baqi’

Hazrat Uthman^(ra) bin Maz‘un was the first among the Muhajireen to pass away in Medina in 2 AH. According to some narrations he passed away 22 months after the Battle of Badr, and he was the first person to be buried in Jannatul Baqi. (Usdul Ghaba, Vol. 3, p. 591, Uthman bin Maz‘un^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

The following details have been found regarding the inception and establishment of Jannatul Baqi:

At the time of the arrival of the Holy Prophet^(sa) in Medina, there were many graveyards. The Jews used to have their own graveyards, while the various Arab tribes had their respective graveyards. The holy city of Medina was divided into various neighbourhoods at the time, every tribe used to bury their dead in an open field in their own area. Quba had its own graveyard, which was more prominent. However, there were some other smaller graveyards as well. The tribe of Banu Zafar had their own graveyard. Banu Salma had their own separate graveyard. Among other graveyards, there was the graveyard of Banu Saaidah, where Sooq an-Nabi was established later on. The location in which Masjid-e-Nabawi [the Prophet’s (sa) Mosque] was built also had some date trees, where there were a few graves of the idolaters. Baqi-ul-Gharqad was the oldest and most famous amongst all these graveyards. The Holy Prophet(sa) chose it as the graveyard of the Muslims, and since then it holds a unique and prominent position, which remains till today and shall always do so.

Hazrat Ubaidullah^(ra) bin Abi Rafey narrates that the Holy Prophet^(sa) was looking for a place, which would be designated for the graves of only the Muslims. The Holy Prophet^(sa) inspected various places and visited them for this purpose. However, this honour was decreed for Baqi-ul-Gharqad. The Holy Prophet^(sa) declared, “I have been commanded to choose this place i.e. Baqi-ul-Gharqad.” Baqi-ul-Gharqad used to be called Baqi-ul-Kahbkhabah in those days.

It had countless gharqad trees and wild bushes growing within. It had an abundance of mosquitoes and other insects and when the mosquitoes rose, due to the muddy land or the jungle, it seemed as if clouds of smoke had covered it from above. The first person to be buried there, as has already been mentioned, was Hazrat Uthman^(ra) bin Maz‘un. Whilst placing a stone at the head of the grave, the Holy Prophet^(sa) said, “He has preceded us”. Thereafter, whenever someone passed away, people would ask the Holy Prophet(sa) where they should be buried. The Holy Prophet^(sa) would answer, “Near Uthman^(ra) bin Maz‘un, who has preceded us”.

In Arabic, baqi is a place in which there is an abundance of trees. This place was known in Medina as Baqi-ul-Gharqad as there was an abundance of gharqad trees. Apart from that it was rich in wild-growing bushes. It was also called Jannatul Baqi. In Arabic, the word jannat carries the meaning of a garden or paradise. For this reason, it was better known among the non-Arabs as Jannatul Baqi.

Abdul Hameed Qadri Sahib has given the aforementioned explanation. He then states that one must not forget that the Arabs would call their burial grounds Jannat. Another name given was Maqabirul Baqi, and this title was more commonly used by the Bedouins. (Justeju-e-Medina az Abdul Hameed Qadri Sahib, p. 598, Oriental Publications, Lahore, Pakistan, 2007)

Hazrat Salim^(ra) bin Abdullah narrates from his father that whenever someone passed away, the Holy Prophet^(sa) would say, “Send him forth to those who have passed on from us. What an excellent pioneer Uthman^(ra) bin Maz‘un was from among my Ummah!” (Al-Mu‘jam Al-Kabir Li At-Tabarani, Vol. 12, p. 228, Hadith 13160, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 2002)

Hazrat Ibn Abbas^(ra) relates that when Hazrat Uthman^(ra) bin Maz‘un passed away, the Holy Prophet^(sa) approached his body, lowered his head three times, then raised his head and loudly proclaimed, “O Abu Saib! May Allah forgive you! You passed away from this world without being affected by its impurities.”

Hazrat Aisha^(ra) narrates that when the Holy Prophet^(as) kissed the body of Hazrat Uthman^(ra) bin Maz‘un, he was extremely emotional and tears were flowing from his eyes. The Holy Prophet^(sa) was in a very emotional state at the time and both of his eyes were shedding tears. Hazrat Aisha^(ra) relates that the Holy Prophet^(sa) kissed Hazrat Uthman^(ra) bin Maz‘un after he passed away. She states that she saw the tears of the Holy Prophet^(sa) falling on the cheeks of Hazrat Uthman^(ra) bin Maz‘un. The Holy Prophet^(sa) shed so many tears that they were falling on the cheeks of Hazrat Uthman^(ra). When the son of the Holy Prophet^(sa), Ibrahim, passed away, the Holy Prophet^(sa) said:

اَلْحِقْ بِالسَّلَفِ الصَّالِحِ عُثْمَانَ ابْنَ مَظْعُوْن

That is, “May you be in the company of our righteous and dear friend, Uthman bin Maz‘un.” (Usdul Ghaba, Vol. 3, p. 591, Uthman^(ra) bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 303, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Uthman^(ra) bin Affan narrates that when the Holy Prophet^(sa) led the funeral prayer of Hazrat Uthman^(ra) bin Maz‘un, he recited the takbeerat four times [i.e. reciting Allahu Akbar]. (Sunan Ibn Majah, Kitabul Jana’iz Arba’an, Hadith 1502)

Some people are of the opinion that more than three takbeerat cannot be said, however it is possible to recite it aloud four times as well. Muttalib narrates, “When Hazrat Uthman^(ra) bin Maz‘un passed away, his funeral was taken outside for burial. Upon this, the Holy Prophet^(sa) ordered an individual to bring a rock. He was unable to lift the rock as it was rather heavy. Hence, the Holy Prophet  (sa) went himself and stood beside the stone and rolled up both of his sleeves.” Muttalib, who is narrating this incident of the Holy Prophe (sa), states, “It seems as if I am still able to see the white complexion on the skin of both the Holy Prophet’s arms, i.e. I am still able to recall the incident.” He further states, “The arms of the Holy Prophet^(sa) were beautiful and I am still able to see the white complexion of his skin after the Holy Prophet^(sa) had rolled up his sleeves. Following this, the Holy Prophet^(sa) lifted that rock and placed it beside the head of the grave of Hazrat Uthman^(ra) bin Maz‘un and then said, ‘I will recognise the grave of my brother through this rock and whoever passes away from among my family, I will bury them near it.’” This is a narration from Sunan Abi Dawood. (Sunan Abi Daud, Kitabul Jana’iz, Bab fi Jam’il Mautaa fi Qabr Wal Qabr Yu’lam, Hadith 3206)

Demise

I will now mention some aspects in relation to Hazrat Uthman^(ra) bin Maz‘un’s demise as related by Hazrat Mirza Bashir Ahmad^(ra). Mentioning incidents of the second year after Hijra, Hazrat Mirza Bashir Ahmad^(ra) states:

“To the end of this year, the Holy Prophet^(sa) proposed the creation of a graveyard in Medina for his Companions which was referred to as Jannatul-Baqi’. After its creation, the Companions were generally buried in this very graveyard. The first Companion to be buried in this graveyard was Uthman^(ra) bin Maz‘un. Uthman^(ra) was from among the most pioneer Muslims and was extremely righteous and pious. He was a man of ascetic disposition. On one occasion, after becoming a Muslim, he submitted to the Holy Prophet^(sa), ‘If the Holy Prophet^(sa) kindly grants permission, it is my desire to abandon the world completely and separate myself from my wife and children, so that I may devote my life wholly to the worship of Allah.’ However, the Holy Prophet^(sa) did not permit him to do so.”

I have already mentioned the details of this in my previous sermon. Nevertheless, Hazrat Mirza Bashir Ahmad(ra) further writes, “… the Holy Prophet^(sa) was deeply saddened upon the demise of Uthman^(ra) bin Maz‘un.  There is a narration that after his demise, the Holy Prophet^(sa) kissed his forehead and at the time there were tears in the eyes of the Holy Prophet^(sa). After his burial, the Holy Prophet^(sa) fixed a stone at the head of his grave to serve as a marking, and then, every so often, he would visit the Jannatul Baqi and pray for him. Uthman^(ra) was the first Muhajir [migrant from Mecca to Medina] to pass away in Medina.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 462-463)

The wife of Hazrat Uthman^(ra) bin Maz‘un wrote the following elegy at his demise:

یَا عَیْنُ جُوْدِیْ بِدَمْعٍ غَیْرِ مَمْنُوْنِ

عَلٰی رَزِیَّۃِ عُثْمَانَ بْنِ مَظْعُوْنِ

عَلَی امْرِیءٍ بَاتَ فِیْ رِضْوَانِ خَالِقِہٖ

طُوْبٰی لَہُ مِنْ فَقِیْدِ الشَّخْصِ مَدْفُوْنِ

طَابَ الْبَقِیْعُ لَہٗ سُکْنٰی وَ غَرْقَدُہٗ

وَأَشْرَقَتْ اَرْضُہٗ مِنْ بَعْدِ نَعْیَیْنِ

وَأَوْرَثَ الْقَلْبَ حُزْنًا لَا انْقِطَاعَ لَہٗ

حَتَّی الْمَمَات فَمَا تَرْقٰی لَہٗ شُوْنِیْ

(Usdul Ghaba, Vol. 3, p. 591, Uthman^(ra) bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

The translation is as follows:

“O eye! Shed endless tears on the demise of Uthman, who spent his nights in accordance with the pleasure of his Creator. Glad tidings be given to this unique and exceptional individual who has now been buried. Baqi and Ghardaq has been purified by this inhabitant and its surroundings have become illuminated following his burial. Your demise saddened the heart to such an extent that it will not heal until I die and this state of mine will not change.” (Usdul Ghaba, Vol. 3, p. 495, Dar-ul-Fikr, Beirut)

These were the sentiments expressed by his wife.

Hazrat Umme Alaa^(ra), who was amongst the ladies from the Ansar and had pledged allegiance to the Holy Prophet^(sa), narrated, “When the Ansar were drawing lots from among the names of the Muhajireen to select their places of residence, we received the name of Hazrat Uthman^(ra) bin Maz‘un.”

Meaning that they were to arrange accommodation for him in their house. She further narrates, “Hazrat Uthman^(ra) bin Maz‘un stayed with us. We also looked after him when he was unwell and when he passed away, we buried him in his clothes. The Holy Prophet^(sa) came to meet us, and I said, ‘May Allah have mercy on you O Abu Saib.’”

Abu Saib was the title of Hazrat Uthman^(ra) bin Maz‘un. She repeated these words in the presence of the Holy Prophet^(sa) and further stated, “I bear witness that Allah has certainly honoured you.” She also repeated this in front of the Holy Prophet^(sa). When the Holy Prophet^(sa) heard this, he enquired, “How have you come to know that God Almighty has most certainly exalted him?” She responded, “O Messenger (sa) of Allah! May my parents be sacrificed for your sake, I am not certain about this, but this is how I felt. Hence, I was expressing my feelings.” Upon this, the Holy Prophet^(sa) responded, “As far as Uthman^(ra) is concerned, he has passed away and I hope for his prosperity (and that may God Almighty honour him). However, by God, even I do not know what will happen to Uthman.”

Even though he had offered prayers for Hazrat Uthman(ra), he said, “I am a prophet of God but even I am not certain of what will happen to Hazrat Uthman^(ra).” When Hazrat Umme Alaa^(ra) heard this, she stated, “By God! I will not consider anyone pious in this manner again.”

Meaning that she would not say again that God had certainly pardoned someone. She further stated, “This made me sorrowful and I fell asleep in this state.” She was very close to Hazrat Uthman, and the emotions were strong. In any case, she states, “At night I saw in a dream that there is a flowing fountain which belongs to Hazrat Uthman^(ra).” She states: “After seeing this dream, I visited the Holy Prophet^(sa) and narrated my dream to him. The Holy Prophet^(sa) responded, ‘Such were his actions.’” (Sahih Bukhari, Kitab Al-Shahadaat, Bab Al-Qur’ah fil Mushkilaat, Hadith 2687)

Meaning that God Almighty showed the flowing spring to inform her that he was in paradise and the fountain was a manifestation of his actions.

Hence, this was the Holy Prophet’s (sa) way to train others that one should not claim with such confidence and belief that God Almighty has forgiven someone. However, when Hazrat Uthman^(ra) bin Maz‘un’s pious deeds were manifested to Hazrat Umme Alaa^(ra) in a dream, the Holy Prophet^(sa) testified to this. The Holy Prophet^(sa) was already aware that God Almighty was pleased with his Companions^(ra) who had participated in the Battle of Badr. Also, the prayers of the Holy Prophet^(sa) for Hazrat Uthman^(ra) bin Maz‘un in which he expressed his emotions elaborate on the fact that he was sure that God Almighty would accept these prayers and Hazrat Uthman bin Maz‘un^(ra) will be enumerated amongst those who attain nearness to Allah Almighty, but regardless of this, he advised her not to make such claims.

This account has also been mentioned in Musnad Ahmad bin Hanbal in the following manner:

Kharijah bin Zaid mentions a narration from his mother that when Hazrat Uthman^(ra) bin Maz‘un passed away, Kharijah bin Zaid’s mother said, “Abu Saib, you are a virtuous man. Your good days were very exceptional indeed.” The Holy Prophet^(sa) heard this and enquired, “Who said this?” She responded: “It is I who said this”. The Messenger (sa) of Allah stated, “What led you to this conclusion?” She replied, “O Messenger (sa) of Allah! It was Hazrat Uthman bin Maz‘un’s^(ra) deeds and acts of worship which led me to believe that God Almighty has certainly treated him with forgiveness and forbearance.” The Holy Prophet^(sa) stated, “We did not see anything but goodness in Uthman bin Maz‘un.” However, he also stated, “Bear in mind that I am a Prophet of God, but by God, even then I am not certain as to what will happen to me in the hereafter.” (Musnad Ahmad bin Hanbal, Vol. 8, p. 872, Hadith Ummul Ulaa al-Ansar, Hadith 28006, Alamul Kutub, Beirut, 1998)

No one was more beloved to God Almighty than the Holy Prophet^(sa), but his level of fear of God and the realisation of His grandeur and greatness was such that the Holy Prophet^(sa) said even he was unaware of what his condition would be in the hereafter. Therefore, if this was the state of the Holy Prophet^(sa), then how much should we fear? In fact, we should be greatly concerned about performing good deeds and directing our attention towards the worship of God, and even then we should never take pride in this, instead we should progress in humility and we should always beg God Almighty for His grace and mercy, so that He may grant us His forgiveness.

In another narration of Musnad Ahmad bin Hanbal, Umme Ala states, “Uthman bin Maz‘un became ill whilst residing with us. We looked after him till he passed away and we buried him in the clothes he was wearing. The Messenger (sa) of Allah visited us. I stated, ‘O Abu Saib, may Allah have mercy on you. I bear witness that Allah has greatly honoured you.’ The Messenger (sa) of Allah stated, ‘How do you know that God Almighty has honoured him?’ I said, ‘I am not sure, O Messenger (sa) of Allah! May my parents be sacrificed for your sake!’ The Holy Prophet^(sa) then said, ‘As far as Uthman^(ra) bin Maz‘un is concerned, he has passed away and I hope for his prosperity that Allah Almighty will grant him good. However, by God, even though I am the Messenger of Allah but even I do not know about my own state in the hereafter.’” Umme Ala further states, “I replied, ‘I will not proclaim anyone to be holy after this.’” After this, she continued to describe as was narrated in the aforementioned account regarding her state of anxiousness and also her dream which she related to the Holy Prophet^(sa). (Musnad Ahmad bin Hanbal, Vol. 8, pp. 871-872, Hadith Ummul Ulaa al-Ansar, Hadith 28004, Alamul Kutub, Beirut, 1998)

This account has been recorded in two different books of Ahadith.

God Almighty has indeed granted the companions a lofty station. Further they were recipients of the prayers of the Holy Prophet^(sa). May God continue to elevate their status and may we emulate their example as well.