As the expanding Muslim State was con­solidating and adjusting itself under Omar's rule, a startling and tragic setback occurred.  Omar was stabbed in the abdomen by a non-believer, and he died three days later.  During his reign, the people took to the way he ran the State, and en­joyed living in a warm Islamic at­mosphere.  The Muslim Ummah (society) was vigorous with a high level of piety, personal integrity, and social well-being.

    After he was stabbed, Omar recom­mended that the new Khalifa should be elected from six Sahaaba (Companions of the Prophet) whom he named for the purpose.  This was a mini-Shoora of sorts, depending on the person's point of view.  The six Sahaaba undertook the task immediately, and their deliberation and con­sul­tation went on for some time.  But at the same time there was no Head of State for three days and the people were grief-stricken due to Omar's death.

    After three tiresome days, Uth­man was chosen to be the third Khalifa.  Uthman was 70 years old.

WHO IS UTHMAN?  

    Uthman was of the Umayya Clan, the same age as Abu Bakr.  It was Abu Bakr who converted Uthman to Islam in the very early days of the Is­lamic Message.  Uth­man was close to Prophet Muhammad (pbuh).

    Upon embracing Islam, Uthman suffered at the hands of the disbelievers of Mecca too; therefore Uthman im­migrated to Abys­sinia with other Muslims according to the recom­mendation of Prophet Muhammad (pbuh).  They left under the leadership of Ja'far ibn Abi Talib (the brother of Ali) to live in safety and peace among the Chris­tians.  Uthman earned the nickname of Thul‑Noorain because he was twice the son‑in‑law of the Prophet. For more details about the mini-Shoora election see Book 14 of the Series of Islamic Books for Beginners (Chapter 12).

Uthman struggled for and used his influence and money to further the cause of Islam.  His generosity was appreciated by all Muslims, and in particular by Prophet Muhammad (pbuh).  Uthman was always ready to help in times of need.

    Uthman's advice and counsel were also appreciated by the two preceding Khalifas, Abu Bakr and Omar.

WHEN UTHMAN BECAME KHALIFA  

    By the time Uthman became Khalifa, a new Muslim generation had evolved; those who were born during the time of Hijrah had become 24 years old by now.  Islam was in the hearts of the millions, and the process of Islamization had progressed very well.  No longer was the Muslim Ummah threatened by the impostors or the Persian or Byzantine Empires.  The Islamic Um­mah grew into a uniquely dominant power ser­ving Allah Almighty.

    The Muslim domain included Iraq, Syria, Iran, part of Turkey, and Egypt by this time, and the frontiers had become relatively safe.  Millions of non-Muslims quickly embraced Islam and the Islamic way of life.  The rich treasuries of the Persian and Byzantine Empires became the Muslim treasury solely for the benefit of the general public.

    In addition, the Islamic Ummah, as administered by Omar and his council, had established an efficient, orderly government.  There was no excuse whatsoever why things during Uthman's times were not to prosper as they did during Omar's time and in the same manner.

    However, new realities emerged:

1. Numerous Muslims died for the cause of Islam due to military engagements.

2. A good many Sahaaba had passed away from either old age, previous battles, or epidemics of disease.

3. The new order of Islam was well established including the Islamic way of life.

4. A new Muslim generation evolved and was somewhat different from the previous one.

 HOW WAS THE NEW LEADER?  

    Uthman was old when he became Khalifa.  His personality wasn't like that of Omar's—not a forceful perfectionist personality with a strong sense of discipline.  Uthman was mellow, kind‑heart­ed, somewhat weak, and he often overlooked the faults of others to the detriment of the Ummah.  Therefore, it became immediately obvious that the Islamic administration would not be as they were during the time of Omar.

    Furthermore, the tremendous energy expended by the Ummah during the time of Omar seemed to turn sluggish once the Head of State was known to be old and different.  The great thrust toward the north and the feverish Islamic activity of Omar's time ran at a much slower speed and soon halted, possibly reflecting Uthman's personality and administration.

DEALING WITH THE BYZANTINE EMPIRE

·  In Asia Minor (Turkey)

·  In Mediterranean sea

·  In North Africa

THE BYZANTINES HAVEN'T GIVEN UP  

    Seeing a new but old Khalifa replacing Omar, the Byzantines (Romans) in the rugged mountains of Turkey began to stir.  The Byzantines thought that their chances to recapture their lost territories were now increased.  Frequent skirmishes were urged, and the Muslim frontier came under attack on a many occasions.  One of these areas was Atherbaijan, (the rugged Atherbaijani people rebelled mainly because Ibn Waqqas, the Governor of Iraq, was removed from office by Uthman).  Many posts were also lost to the Byzantines, and conditions became very worrisome.  Rather than advancing, suddenly the Muslims were retreating, conditions became reversed—it was intolerable.

    A large Byzantine Army had also gathered in Armenia, a large region recently lost by the Muslims to the more aggressive Byzantines.  The intention of the Byzantines was to regain more of their lost territories and advance southward.  Armenia is a rugged, mountainous, and a hard to adjust to area, especially if you have come from the flat, hot, and sandy desert of Arabia.  Armenia was remote, the enemy very strong, and the conditions worrisome to the Muslims.

    The Muslim forces had to be gathered rapidly due to the impending threat of the Byzantines.  The Muslims quickly prepared themselves with the intention of recapturing Armenia and the areas they recently lost to the Byzantines.

A RISKY PLAN THAT SAVED LIVES  

    The commander of the Muslim force, Habib Ibn Muslim, knew that his troops were not enough to be successful.  He decided, as risky as it was, to go by himself in the dark of the night and assassinate the Commander of the Byzantine Army.

    Habib's wife asked him what he was going to do, and he told her about his intentions.  He also told her that it was better to kill one man than to engage in a battle in which numerous lives would be lost.  To his surprise, he heard no opposition from his wife, she seemed supportive and to accept his decision calmly.

    It was in the dark of night as Habib cautiously moved through the enemy's camp, killing some guards when necessary.  Finally he reached the tent of the Byzantine Commander.  But to his great surprise, Habib saw his wife waiting at the tent, so that both could attack the Byzantine Commander simultaneously!  In a daring move, the two stomped into the Com­mander's tent and killed him right away.  The two then safely returned to their camp, and because of their daring move the anticipated battle in Armenia was averted, and thus Armenia was regained by the Muslims!

    In addition, Mu'awiya, the Governor of Syria, had to gather a force too and move northward, since the Byzantines were also creating much trouble at the northern border.  The Byzantines attacked the Muslim frontier in the rugged mountains of Turkey frequently, and Muslims found themselves in frequent confrontation with them.  After many military engagements with them, the recently lost territory was regained by the Muslims and the southern part of Asia Minor (Turkey today) came under the domain of the Islamic Ummah.

THE NAVAL POWER  

    In those days, the Byzantines were the masters of the sea.  They could easily see how crippled the Muslims were as soon as the sea was used by their naval power.  The Byzantines, therefore, took advantage of the sea and were able to invade and harass many Muslim areas and sea ports.

    Mu'awiya has dreamt for a long time to build a naval power, but Omar did not allow it.  With Uthman as Khalifa, permission was given and a naval power was established, since the time was ripe for a Muslim Navy.  The navy was built and expanded and despite their limited experience, the Muslims took to the sea enthusiastically.  Cypress, the strategic island, was their destination.  When Cypress was captured, the island became a very impor­tant base for the Muslim Navy.

TOWARD NORTH AFRICA  

    The Byzantines continued their harassments, be it at the borders or in the sea.  They had seen their empire crumbling, and it is difficult to accept defeat.  After all, they were the rulers of the world, weren't they?  So they persistently fermented trouble, attacking the Muslim State at its frontiers, at the borders now, at the sea coast then, at cities like Alexandria one time or others at other times.  It was rare for a single summer to pass without Byzantine harassment leading to some kind of a sea battle with the Muslims.

    In North Africa things were very unsettled, and the borders were quite insecure.  To counteract the danger, Abdullah Ibn Sarrah, a relative of Uthman, was ordered to end these harassments in North Africa.  Khalifa Uthman decided to supply Abdullah Ibn Sarrah with a large force.  The force included such fine personalities as Al‑Hasan and Al‑Husain, the grandchildren of the Prophet, Ibn Zubair, Ibn Omar, and others.

    Well supplied with enthusiastic and dedicated Muslims, the force headed westward.  Its destination was the Byzantines at their strongholds of Tripoli, Carthrage, Tunisia and others.

THE BYZANTINES IN NORTH AFRICA  

    Having had numerous defeats at the hands of the Muslims, the Byzantines were once more feverishly active in building their forces, they did not want to take any chances.  This time they over-pre­pared wanting to crush the Muslims.

    The Byzantines made their headquarters stronger, and their army swelled to 120,000 fighters.  This force comprised of fierce fighters, many of whom were local Berber people.  Gregorius, the Governor of the Byzantine Province, led this confidant force.

THE VICTORY WAS REMARKABLE  

    When the Muslims faced the Byzantines, a fierce battle broke out.  It took several days, with numerous attacks and counterattacks.  Once again the Muslim determined force, though small, played havoc with the huge Byzantine forces.  Despite their fearless Berber fighters the Byzantines could hardly stand the charges of the Muslims.

    Gregorius was killed, and the news spread quickly.  People were shouting, "the Byzantine Commander-in-Chief was killed, he was finished".  This instilled a tremendous boost in the hearts of the Muslims and eagerness to finish the battle.

    The loss of Gregorius made the Byzantines leaderless, with disorder and chaos reigning.  As large as it was, the Byzantine army was defeated, with its fighters fleeing in different directions.  The Western territories were open to the Muslims and victory was for Islam.

    That battle was decisive indeed, allowing the Muslims to pursue further to the west.  The green pastures of Tunisia became a welcoming territory, as did the rugged mountains of Algeria.  The stretch of the Islamic domain eventually reached Morocco, thousands of miles away from Mecca and Medina.

THE PEOPLE SAW A DIFFERENCE  

    Now under Islam, the various tribes and Berbers of North Africa experienced how good rulers should be—with excellent conduct, fairness, honesty, and a cooperative spirit.  They were surprised to see the ordinary people treated justly, decently, and well.

    Like other people in Iraq and Syria, Persia and Egypt, the people of Northern Africa embraced Islam in large numbers, and were eager to learn and study their new religion.  By so doing, they became the backbone of the Muslim Ummah in the west and its chief defenders and supporters.

THE BYZANTINES ATTACK IN THE SEA  

    Despite losing most of their territories, the Byzantines persevered with their attempts to recapture their lost lands.  Their naval power was huge, and though they had many naval skirmishes with the Muslims, they were now preparing for the decisive one.

    The news of a major oncoming battle with the Byzantine Navy reached the Governor of Syria, Mu'awiya, and other government officials.

    Orders were given to prepare for a sea battle, and the Muslim naval vessels were readied.  The Muslims patiently waited praying for victory.

    Constantine had become the Emperor of the remains of the Byzantine Empire.  He wanted to show his prowess, thinking this time he would succeed.  Having lost just about all territories in Asia and Africa, the Byzantine Emperor wanted to use the sea.

    Not less than 500 Byzantine battleships headed toward Alexandria.  The Byzantine sailors, soldiers, and their Generals felt tense but determined.  The Muslims could see the majestic battleships on the horizon, slowly approaching them in one formation.  The winds were blowing the sails and the warships moved swiftly but in a fearful formation.

    The Muslim naval power consisted of one unit under Mu'awiya and another under Ibn Sarrah.  To confront the Byzantines, the two units combined into one, and having seen the Byzantine formation approaching, the Muslims set sail immediately.  Their small yet agile ships were loaded with the fighters.  They went in different formations, hailing Allah's praise and calling for victory. 

     Face to face with the Byzantine warships, the battle erupted.  The Muslim fleet made an interesting formation, with each group assigned its own orders.  The small but fast Muslim fleet quickly isolated big sections of the Byzantine warships and then attacked them from various directions.

    Fast and quick, and going in different directions, the Muslim battleships confused the Byzantines, and put them on the defensive.  The Byzantine Navy, as large and experienced as it was, could not maneuver easily, and was under relentless attacks.  They moved in various directions, followed by the chasing Muslims to the finish of the battle.

    Thus, the great Battle of the Sea ended triumphantly for the Muslims.  A good many Byzantine Generals and fighters met their end, in such an unexpected manner.  The news was a terrible jolt to Emperor Constantine.

    To the Muslims' relief and happiness this battle finally put an end to the Byzantine's sea harassments, and the Muslim ports became safe.

AS TO PERSIA AND BEYOND  

    As to Persia and beyond, a number of uprisings occurred but were handled swiftly.  In spite of the fact that Persia's territories were mountainous and rugged, and its winters a piercing cold, the early Muslims took the difficulties in stride.  They did not complain much as their aim was the welfare of Islam.  The Muslim State consolidated itself and brought lasting security and peace to the area.  Their reach was far into Afghanistan and Southern Russia of today.

THE THRUST GROUNDS TO A HALT

     By around the fifth year of Uthman's rule, it became obvious that the thrust of the Muslims had halted.  The remarkable drive from Arabia, so startling in its speed, had halted almost imperceptibly.  This reflected the lack of vigor and mellowness of the aging Khalifa.  The Muslims held vast territories, but simultaneously new problems developed.  Such a vast fast thrust, leading to such tremendous expansion, has its price.

    You wonder if Imam Ali had been in Uthman's place, if such a halt would have ever come about.  But, that wasn't the case.

THE CONTRIBUTING FACTORS  

    With such a profound expansion, communication was a serious problem.  Much of the known civilized world fell under the realm of Islam, but the seat of administration in Medina was not central, it was distant.

▪  The Khalifa was old, mellow and weak.  As years passed he became increasingly permissive.

▪  The Khalifa was quite distant, and the Governors of the new territories took a long time to reach their destinations.  The communication problem had a detrimental effect on the system of administration.

▪  The Islamic Ummah had grown extremely large—from border to border it was of such magnitude that it took months for even a fast traveler to cover.  It was 4,000 miles from border to border, and by horse or camel it took months to cover this distance.

▪  The news of how each Governor was ruling his region did not reach the Khalifa in Medina as quickly as before, so evaluation and accountability were hampered.

▪  The people of the Islamic Ummah by now consisted of many nationalities and cultures.  Some were highly civilized, others nomads and primitive in comparison.

▪  Different languages played their role, too, and different traditions and customs also had their effect, often to the detriment of the Muslims.

▪  Almost all of the ordinary people were pleased to come under the rule of Islam, gladly embracing Islam.  In 20 to 30 years, Islam was embraced by an impressive millions of people who were to be educated and taught its Directives.

AS TO THE ARABIAN MUSLIMS  

    The Muslims from Arabia and their children, who were raised in the new and different countries, had learned and borrowed many habits, customs, and attitudes from the local people, some of which were not always ethical or honorable.  Worldly pursuits, material comfort, and easy riches became important to the new generations of Arabian Muslims.  Thus, the very essence of Islamic teachings was spoiled.

    Gradually a generation gap resulted and the new Arabic generation had lost some or much of the fervor that the earlier Muslims carried in the depths of their hearts, the new generation was softer, and materialistic.

    The new Muslim generation had become accustomed to the frequent and constant news of astonishing victories, they took them for granted any more.  Some of the victories were hard to believe, almost miracles in themselves.

    Teaching Islam was a mammoth job, since a deluge of people converted to Islam.  Yet the way in which some of the new Muslims learned and understood Islam was different from the authentic Islamic teachings of the Prophet.  Many new Muslims tinted Islam to suit their whims and desires.  And as time passed and fewer horizons were conquered, a spirit of despondency prevailed; much to the consequence of a permissive and mellow Khalifa and corrupt Governors.

ADMINISTRATION

     Uthman was mellow by nature, and he became increasingly permissive in his advanced age.  He was a loving, compromising man who didn't want to hurt people's feelings.

    It so happened, that Marwan, of Uthman's family, had insidiously become his advisor, and Uthman progressively and unwisely depended on him.  Marwan became an imperceptible director behind the power, and he repeatedly gave bad, if not detrimental advice to Uthman.  Therefore, most of Uthman's kinfolks, as undeserving as they were, were given the seats of power in the Islamic Nation.  The most powerful, sensitive, and prestigious positions were given to the family members regardless of their qualifications.  The Umayya clan suddenly became the privileged and powerful!  Worse, most of the Governors were corrupt and very bad role models.  Their rule was in no way true to the Islamic way.  And as more corruption was recognized, the more it added to the fuel of dissention.

    Criticism and condemnation slithered into people's conversations often as numerous Muslims discovered the many faults of the Governors.

    While Omar appointed the capable, Uthman appointed his family members without paying heed to their efficiency or character—often they were corrupt, deceitful, or inept.  People compared and observed, and found themselves frustrated and disgusted.

    Omar would never have appointed such elements, nor would Ali tolerate it.  They were the Islamic enforcers who applied the rules of Islam at heart, and nothing would ever make them compromise their Islamic principles.

UMAYYA CLAN  

    The Majority of Uthman's appointees as Governors of States were of the Umayya Clan, which cunningly developed into a privileged dynasty.  Although Uthman was a member of this clan, he was an exception in his qualities and love for Islam.  The rest of the family members, however, were quite different.  Uthman blindly trusted Marwan and listened only to his suggestions, despite how potentially disastrous the suggestions may have been.  In the later years of Uthman's rule, the deleterious schemes of Marwan proved tragic to Uthman and the Islamic Ummah.

▪  The new Governors of the Umayya Clan acted similar to the Byzantine and Persian Rulers, but used the name of Islam.  They:

1. built opulent estates,

2. lived in pomp and material comfort,

3. misused their positions,

4. freely spent from the public treasury (like tax money nowadays) for their personal desires, and

5. they used their power in quite un-Islamic ways.

6. Greed, self-indulgence, and the power of Jahiliya apparently began to take hold.

▪  This was a great difference compared to the administration of the earlier Governors as appointed by Omar.  And most people still remembered the wonderful personality of the Prophet (pbuh), the average clothes Omar wore, and the contempt they held for the Persian and Byzantine Emperors and their lavish way of living.  How could the Umayya Governors imitate this very corrupt life style of non‑Muslim Emperors!  Why should these new Governors, once appointed by Uthman, imitate the Emperors?

    In deceitful but imperceptible ways Marwan gave advice to the trusting Uthman and convinced him to comply.  Marwan continued giving bad advice which led to erosion and deterioration of the government.  The administration became an Umayya enterprise!

    Omar and his council had built a sound, stable, and excellent government, but by now all this had rapidly eroded—and corruption, self-indulgence, and mismanagement were taking hold.  What a pity!

ALI'S ATTEMPTS  

    It was unfortunate that Uthman did not listen to the repeated advice and warnings of Ali.  Imam Ali noticed the clouds of trouble gathering slowly and forming into a big storm.  Ali was very worried about the fate of Islam, and the Khilaafah in the future.  You couldn't help but feel extremely worried and alarmed about the state of the nation, if you had as much love and understand­ing for Islam as Imam Ali had.  Ali repeatedly warned Uthman but to no avail; Uthman listened only to the shrewd and persuasive Marwan.

COMPLAINTS AND DISQUIET BECOME COMMONPLACE  

    As time passed people became extremely upset and expressed their dissatisfaction often, condemning and criticizing the administration.  The blame was increasingly directed toward Khalifa Uthman, the Head of State.  The complaints became numerous, most of which were correct and valid.

    Because of his spirit of compromise, Uthman tried to meet the demands by changing the Governors, yet his choices were not better than before.  He replaced one corrupt Governor with another, equally bad or mischievous, all of Umayya clans, his relatives.

    Whether it was his advanced age, lack of firmness, or inability to see the winds of rebellion, Uthman had to stand in the face of many odds during the last few years of his rule.

    A rebellion was gathering and the Muslims had shifted their energies from expanding Islam to criticizing the shocking ills in the government.  Those appalling ills had gradually grown over the last few years of Uthman's reign—people were running out of patience.  Emotions ran high, the cry for change was loud, and the mood was becoming uglier and uglier.

THE DISSENTERS COME FROM BOTH SIDES  

    The dissenters came from Egypt and Iraq.  They were numerous, in the thousands to say the least.  Some opportunists kept wood under the fire of emotions, and some self‑styled leaders took advantage of the situation and made the mood even uglier.  Many speeches were delivered, and the people felt inflamed more than ever before.  Even A'isha, the widow of the Prophet, and Talha were in the act.  They were calling for the overthrow of the Khalifa!  (Taareekh Al-Tibari Vol. 4, Page 407

Ibn Al-Atheer Vol. 3, Page 206)

    No one at the time could foresee what was to happen, but it surely was very upsetting—a source of constant worry.  The mood was destructive and the Muslims felt bitter.

THE ESCALATION  

    Events went from bad to worse.  A deputation of 12,000 men, headed by Muhammad ibn Abu Bakr, converged on Medina to place their grievances before Khalifa Uthman.  With the atmosphere so highly charged and the situation extremely dangerous, Uthman turned by this time to Imam Ali for help.  Ali assured the deputation repeatedly that their complaints would be addressed and their demands met.  Uthman gave a speech assuring them that radical changes would take place to their satisfaction.  They dispersed, satisfied.

    But on their way back to their homes, Muhammad ibn Abu Bakr and his men intercepted a letter, probably written by Marwan, the deceitful secretary of Uthman.  The letter contained specific orders to the Governor of Egypt (who was relative of Uthman) to put to death all the men of the deputation upon arriving in Egypt, and to do so once and for all.

    The deputation, those 12,000, became furious and enraged, more inflamed than ever before—they felt they were double-crossed.  By this time, and as angry as could be, they changed direction and returned to Medina, vowing to avenge Khalifa Uthman.  All of this and Uthman knew nothing of the letter, the orders, or the furious people heading toward his residence.

UTHMAN ON THE SPOT  

    A gentleman like Uthman listened and tried to compromise and cooperate.  Somehow things went from bad to worse.  The mood of the dissenters was nasty and the atmosphere in Medina was dangerously charged.  Uthman's house was surrounded by the enraged Muslims, and it looked that an impending disaster was about to happen.

    The entrance to Uthman's house was defended by Al‑Hasan and Al‑Husain, who were speedily sent by their father, Imam Ali.  Others, were also ordered to defend Uthman.  Ali was alarmed, ready to do anything to defend the helpless Khalifa and avert the disaster.  There was a feeling of impending catastrophe and grave danger, not only to Uthman, but also to the Khilaafah itself.

    The house of Uthman was surrounded by thousands of rioters—angry, shouting, and highly inflamed.  The crowds were in highly inflamed mood and they would not listen to reason.

    Uthman stayed at home incarcerated, refusing to meet the demands of the crowds and not wanting to fight them either.  Al‑Hasan and Al‑Husain, Ibn Talha, Ibn Zubair and others guarded Uthman's house with dear life.

    The siege lasted for 40 frightful days.  Food supplies were provided by the defendants to Uthman's house and so was water, since the rioters cut off the water supply too.

    Many people in Medina and the vicinity were most distressed and apprehensive, particularly Imam Ali.  Nothing could be done; no one wanted to fight, let alone shed Muslim blood in Medina.

    The rioters tried to enter the house by force but the guards prevented them.  In the process Al-Hasan got wounded.  This proved to be a distractive tactic, since during the confusion some of the rioters sneakily entered Uthman's house by jumping over its back wall.

UTHMAN WAS KILLED    

    Uthman, the aged man, was in his room holding the Quran with his shaky hands, reading it slowly to himself.  The rioters who had climbed over the wall entered the room and started to argue with him.  In the heat of argument, whether they meant it or not, they pulled their swords and hit Khalifa Uthman on the head, killing him immediately.  Uthman's wife, Naila, tried to stop the rioters, but in the process two of her fingers were severed!

    What a moment, the Khalifa laid in his own blood, killed, by angry Muslims blinded by emotion!  How horrible!

    Imam Ali was shocked, absolutely shocked, and the news was too much to take.  He rushed to Uthman's house, and he even rebuked his sons although they were doing their best to protect Uthman's house.  Ali felt extremely hurt, and he spoke angrily with Al-Hasan and Al-Husain about their inability to prevent Uthman's demise.  The atmosphere was extremely charged, there was emotional turmoil.

    After Uthman was killed, the rioters created anarchy, as the public treasury was looted, and Medina was at their mercy for several days.

THE HOLY QURAN    

    An outstanding achievement by Uthman was to send standard copies of the Holy Quran to the capitals of each Province.  The need for the standard copies became obvious when a dispute arose about the way the Holy Book was recited.  Uthman put the matter before the Sahaaba.  All agreed that the copy prepared in Abu Bakr's time was the standard one.  After Abu Bakr, it has passed into the hands of Omar, and now it was with his daughter Hafsa.  Uthman secured that copy from her.

    Zaid Ibn Thabit was one of the trusted scribes of the revelations, and he knew the Quran by heart.  He wrote the Quran from memory.  Then he read it three times to other Sahaaba who knew the Quran.  Then he compared his copy with the Quran that was entrusted with Hafsa.

    When what Zaid Ibn Thabit wrote proved to be exactly the same to the letter with that at Hafsa, Ali then compared the copy with his rendering of the Quran; it was also exact, word for word.  Thabit then, with three others, who also knew the Quran by heart, set to the task of hand writing seven more copies.

    Those copies were then sent out to different parts of the country, with Uthman keeping one.

ALI DURING KHILAAFAH OF UTHMAN    

    By the time Uthman became Khalifa, Ali had finished putting the following into written text:

1. The Holy Quran.

2. The Tafseer (Mus'haf Fatima).

3. The Hadith (Saheefa of Ali).

4. Part of Ah'kaam.

    Ali then finished writing the massive works of Ah'kaam (Fiqh), followed by the Jafr (the White and the Red Jafr).

  Ali continued to work in his orchard, and the money earned was used to maintain his family and the leftover to pay for one slave's cost to be freed.  During Uthman's Khilaafah Ali freed approximately 600 slaves—at the rate of one slave a week!

    Ali was the source of reference for any religious issue presented.  He almost had a school of learning by this time in Medina.